.J
A SELECT LIBRARY
OF THE
NICENE AND POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
EDITED BY
PHILIP SCHAFF, D.D., LLD.,
PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.
IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE
AND AMERICA.
VOLUME XII.
SAINT CHRYSOSTOM:
HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS.
NEW YORK
THE CHRISTIAN LITERATURE COMPANY
1889
97466(5
Copyright, 1889, by
THE CHRISTIAN LITERATURE COMPANY.
THE HOMILIES OF SAINT JOHN CHRYSOSTOM
ARCHBISHOP OF CONSTANTINOPLE,
ON THE
EPISTLES OF PAUL TO THE CORINTHL\NS.
THE OXFORD TRANSLATION
REVISED WITH ADDITIONAL NOTES
BY
REV. TALBOT W. CHAMBERS, D. D.,
PASTOR OF THE COLLEGIATE REFORMED DUTCH CHURCH, NEW YORK.
PREFACE.
The British edition of this translation has a preface in which is given a short '' sketch" of
Chrysostom's history. As a fuller outline has been given in the course of the present re-pro-
duction of the Homilies, it is considered advisable to omit this sketch here. (See Vol. ix.
pp. 3-23.) The remainder of the English editor's preface is as follows :
" The history and remains of St. Chrysostom are in one respect more interesting perhaps to the
modern reader, than most of the monuments of those who are technically called the Fathers.
At the time when he was raised up, and in those parts of the Christian world to which he was
sent, the Patriarchates, namely, of Antioch and Constantinople, the Church was neither agi-
tated by persecution from without, nor by any particular doctrinal controversy within, sufficient
to attract his main attention, and connect his name with its history, as the name of St. Astha-
nasius, e. g., is connected with the Arian, or that of St. Augustine with the Pelagian, contro-
versy. The labours of St. Athanasius and St. Basil, and their friends and disciples, had come
to a happy issue at the second Oecumenical Council ; the civil power favoured orthodox doc-
trine, and upheld Episcopal authority. The Church seemed for the time free to try the force of
her morals and discipline against the ordinary vices and errors of all ages and all nations. This
is one reason why the Homilies of St. Chrysostom have always been considered as eminently
likely among the relics of Antiquity, to be useful as models for preaching, and as containing
hints for the application of Scripture to common life, and the consciences of persons around us.
Another reason undoubtedly is the remarkable energy and fruitfulness of the writer's mind,
that command of language and of topics, and above all, that depth of charitable and religious
feeling, which enabled him, to a very remarkable extent, to carry his hearers along with him,
even when the things he recommended were most distasteful to their natures and prejudices. It
is obvious how much of the expression of this quality must vanish in translation : the elegance
and fluency of his Greek style, the flow of his periods, the quickness and ingenuity of his turns,
all the excellencies to which more especially his surname was owing, must in the nature of things
be sacrificed, except in cases of very rare felicity, on passing into a modern language. His
dramatic manner indeed, which was one of the great charms of his oratory among the Greeks,
and his rapid and ingenious selection and variation of topics, these may in some measure be
retained, and may serve to give even English readers some faint notion of the eloquence which
produced so powerful effects on the susceptible people of the East.
"However, it is not of course as compositions that we desire to call attention to these or any
other of the remains of the Fathers. Nor would this topic have been so expressly adverted to,
but for the two following reasons. First, it is in such particulars as these, that the parallel
mainly subsists, which has more than once been observed, between St. Chrysostom and our own
iv PREFACE.
Bishop Taylor : and it is good for the Church in general, and encouraging for our own Church
in particular, to notice such providential revivals of ancient graces in modern times.
"Again, this profusion of literary talent, and eloquence and vehemence and skill in moral
teaching, is of itself, as human nature now exists, amatterof much jealousy to considerate persons,
who are aware how hardly and how seldom the lives of such speakers and writers have been
found answerable to the profession implied in their works. And therefore it was desirable to
dwell on it in this instance, for the purpose of pointing out afterwards how completely his life
gave evidence that he meant and practiced what he taught.
"The Homilies on the First Epistle to the Corinthians have ever been considered by learned
and devout men as among the most perfect specimens of his mind and teaching. They are of
that mixed form, between exposition and exhortation, which serves perhaps better than any
other, first, to secure attention, and then to convey to an attentive hearer the full purport of the
holy words as they stand in the Bible, and to communicate to him the very impression which
the preacher himself had received from the text. Accordingly they come in not unfitly in this
series, by way of specimen of the hortatory Sermons of the ancients, as St. Cyril's, of their
Catechetical Lectures, and St. Cyprian's, of the Pastoral Letters, which were circulated among
them.
"The date of these Homilies is not exactly known : but it is certain that they were delivered at
Antioch, were it only from Hom. xxi. §. 9. ad fin. Antioch was at that time, in a temporal
sense, a flourishing Church, maintaining 3,000 widows and virgins^ maimed persons, prisoners,
and ministers of the altar ; although, St. Chrysostom adds, its income was but that of one of
the lowest class of wealthy individuals. It was indeed in a state of division, on account of the
disputed succession in the Episcopate between the followers of Paulinus and Meletius since the
year 362 : but this separation affected not immediately any point of doctrine ; and was in a
way to be gradually worn out, partly by the labors of St. Chrysostom himself, whose discourse
concerning the Anathema seems to have been occasioned by the too severe way in which the
partisans on both sides allowed themselves to speak of each other. It may be that he had an
eye to this schism in his way of handling those parts of the Epistles to the Corinthians, which so
earnestly deprecate the spirit of schism and of party, and the calling ourselves by human names.
"The Text which has been used in this Translation is the Benedictine, corrected however in
many places by that of Savile. The Benedictine Sections are marked in the margin thus, (2.)
For the Translation, the Editors are indebted to the Reverend Hubert Kestell Cornish,
M. A., late Fellow of Exeter College, and to the Reverend John Medley, M. A., of Wadham
College, Vicar of St. Thomas, in the city of Exeter." J. K[eble].
The Homilies on the Second Epistle were issued four years later than those on the First,
and were preceded by the following note :
" The present Volume completes the set of St. Chrysostom's Commentaries on the Epistles of
St. Paul, with the exception of that to the Hebrews, the Translation of which is preparing for
the press. The edition of the original by Mr. Field has afforded the advantage of an improved
text, in fact of one as good as we can hope to see constructed from existing MSS.
' Horn. 65. on St. Matt. t. ii. p. 422. ed. Savil.
PREFACE. V
" These Homilies were delivered at Antioch in the opinion of the Benedictine Editors,
though Savile doubted it. The question depends on the interpretation of a passage near the
end of Horn, xxvi., in which St. Chrysostom speaks of Constantinople, and presently says
'here.' This, it has been rightly argued, he might say in the sense of ' in the place I am
speaking of.' while he was not likely to say, ' in Constantinople,' if he were speaking there.
" For the Translation the Editors are indebted to the Rev. J. Ashworth, M. A., of Brasenose
College."
S. Clement, 1848.
C. M. M[arriott.]
This volume of the Nicene and Post-Nicene Fathers, embraces both volumes of the original
London issue, one of which appeared in 1844, the other in 1848. The author of the latter had,
as appears from his statement above, the advantage of using the recension of the Greek text
which was prepared by the late Frederick Field, M. A., LL. D., an eminent textual critic
whose labors leave nothing to be desired so far as concerns the materials at his command. The
translators of the First Epistle did not have this advantage. Hence the present editor has made
a diligent comparison throughout their work with Dr. Field's text, and whenever it was necessary
has silently conformed the rendering to that text, in a few instances omitting a note which was
made needless or inappropriate by the change. In both Epistles he has occasionally amended
the translation to gain perspicuity and smoothness. The work of the English authors has been
performed with great care and fidelity, and is literal almost to a fault, it apparently being their
endeavour to reproduce the form as well as the spirit of the original. This has given to their
pages a stiffness and constraint not altogether agreeable, yet it is a compensation to the reader to
know that he has before him the precise thought of the great pulpit orator of the Greek Church.
The American Editor's notes have been enclosed in square brackets and marked with his initial.
The English text of the Epistles has been sedulously conformed to that of the Revised Version
of 1 88 1, except in cases in which the Greek text used by Chrysostom varied from that adopted
by recent Editors. All peculiarities of Chrysostom's text have been faithfully preserved.
In these days when expository preaching is so loudly and generally demanded, it cannot but
be of use to the rising ministry to see how this service was performed by the most eloquent and
effective of the Fathers, John of the Golden-Mouth.
T. W. Chambers.
New York, June, 1889.
CONTENTS.
FIRST CORINTHIANS.
HOMILY I.
I Cor. i. i — 3.
PAGE.
Paul, called to be an Apostle of Jesus Christ through the will of God, and Sosthenes our brother, unto
the Church of God which is at Corinth, even them that are sanctified in Jesus Christ, called to be
saints, with all that call upon the name of our Lord Jesus Christ their Lord and ours : Grace be
unto you and peace from God our Father, and the Lord Jesus Christ. . . . .5
HOMILY II.
I Cor. i. 4, 5.
I thank my God always concerning you, for the grace of God which was given you in Jesus Christ ;
that in every thing ye were enriched in Him. . . ... . . .6
HOMILY in.
I Cor. i. 10.
Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same
thing, and that there be no divisions among you ; but that ye be perfected together in the same
mind and in the same judgment. ........ .10
HOMILY IV.
I Cor. i. 18—20.
For the word of the Cross is to them that are perishing foolishness ; but to us who are being saved it
is the power of God. For it is written, I will destroy the wisdom of the wise, and the prudence
of the prudent will I reject. Where is the wise ? Where is the scribe ? Where is the disputer of
this world? . . . . . . . . . . . .16
HOMILY V.
I Cor. i. 26, 27.
For behold your calling, brethren ; that not many wise men after the flesh, not many mighty, not many
noble, [are called;] but God chose the foolish things of the world that he might put to shame
them that are the wise. . . . . ...... 22
HOMILY VI.
I CoR. ii. I, 2.
And I, brethren, when I came unto you, came not with excellency of speech or of wisdom, proclaim-
ing to you the mystery of God ; for I determined not to know any thing among you, save Jesus
Christ, and Him crucified. . . . . . . ... 29
HOMILY VII.
I CoR. ii. 6, 7.
Howbeit, we speak wisdom among the perfect, yet a wisdom not of this world, nor of the rulers of
this world, which are coming to nought ; but we speak God to wisdom in a mystery, even the wis-
dom that hath been hidden which God foreordained before the worlds unto our glory. . . 33
viii CONTENTS.
HOMILY VIII.
I Cor. iii. i — 3.
PAGE
And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ.
I fed you with milk, not with meat: for ye were not able to bear it, (nay) not even now are ye
able. For ye are yet carnal. . . . • • • . . . 43
HOMILY IX.
I Cor. iii. 12, 13, 14, 15.
If any man buildeth upon this foundation gold, silver, costly stones, wood, hay, stubble ; each man's
work shall be made manifest : for the day shall declare it, because it is revealed in fire ; and the
fire duly shall prove each man's work of what sort it is. If any man's work abide which he built
thereon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss : but
he himself shall be saved ; yet so as through fire. . . . . . -49
HOMILY X.
I Cor. iii. 18, 19.
Let no man deceive himself. If any man thinketh that he is wise among you in this world, let him
become a fool, that he may become wise. For the wisdom of this world is foolishness with God. 54
HOMILY XI.
I Cor. iv. 3, 4.
But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I
judge not mine own self. For I know nothing against myself, yet am I not hereby justified ; but
He that judgeth me is the Lord. ...... . . .58
HOMILY XII.
I Cor. iv. 6,
Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes ; that
in us ye might learn not to go beyond the things which are written. . . . .64
HOMILY XIII.
I Cor. iv. 10.
We are fools for Christ's sake : [for it is necessary from this point to resume our discourse :] but ye
are wise in Christ : we are weak, but ye are strong : ye have glory, but we have dishonor. . 72
HOMILY XIV.
I Cor. iv. 17.
For this cause have I sent unto you Timothy, who is my beloved and faithful child in the Lord, who
shall put you in remembrance of my ways which be in Christ. ... . -77
HOMILY XV.
, I Cor. v. I, 2.
It is actually reported that there is fornication among you, and such fornication as is not even among
the Gentiles, that one of you hath his father's wife. And ye are puffed up, and did not rather
mourn, that he that had done this deed might be taken away from among you, . . .83
HOMILY XVI.
I Cor. v. 9, 10, II.
I wrote unto you in my epistle to have no company with fornicators : not altogether with the fornica-
tors of this world, or with the covetous and extortioners, or with idolaters, for then must ye needs
go out of the world : but now I write unto you not to keep company, if any man that is named a
brother be a fornicator, or covetous, or an idolater, or a drunkard, or a reviler, or an extortioner;
with such a one, no not to eat. ..... .... 89
I
CONTENTS. ix
HOMILY XVII.
I Cor. vi. 12.
PAGE
All things are lawful for me, but not all things are expedient. All things are lawful for me, but I will
not be brought into the power of any, .... . . . .96
HOMILY XVIII.
I Cor. vi. 15.
Know ye not that your bodies are members of Christ ? Shall I then take away the members of Christ,
and make them members of an harlot ? God forbid. ...... 100
HOMILY XIX.
I Cor. vii. i, 2.
Now concerning the things whereof ye wrote : it is good for a man not to touch a woman. But
because of fornications, let each man have his own wife; and let each woman have her own
husband. ............ 105
HOMILY XX.
I Cor. viii. i.
Now concerning things sacrificed to idols : we know that we all have knowledge. Knowledge puffeth
up, but love edifieth. . . . . .. . , . .iir
HOMILY XXI.
I Cor. ix. i.
Am I not an Apostle ? am I not free ? have I not seen Jesus our Lord ? are not ye my work in the
Lord? ............ 118
HOMILY XXII.
I Cor. ix. 13, 14.
Know ye not that they which minister about sacred things eat of the things of the temple ? And they
which wait upon the altar have their portion with the altar ? Even so did the Lord ordain that
they which proclaim the Gospel should live of the Gospel. ..... 126
HOMILY XXIII.
I Cor. ix. 24.
Know ye not, that they which run in a race run all, but one receiveth the prize? . . . 131
HOMILY XXIV.
I Cor. X. 13.
There hath no temptation taken you but such as man can bear ; but God is faithful. Who will not suf-
fer you to be tempted above that ye are able ; but will with the temptation make also the way
to escape, that ye may be able to endure it. ...... . 138
HOMILY XXV.
I Cor. X. 25.
Whatsoever is sold in the shambles, eat, asking no question for conscience' sake. . . . 144
HOMILY XXVI.
I Cor. xi. 2.
Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered
them to you. ...... ..... 14S
x CONTENTS.
HOMILY XXVII.
1 Cor. xi. 17.
PAGE
But in giving you this charge, I praise you not, that ye come together not for the better, but for the
worse. . . . • • • • • • • • '157
HOMILY XXVIII.
I Cor. xi. 28.
But let a man prove himself, and so let him eat of the bread, and drink of the cup. . . . 163
HOMILY XXIX.
I Cor. xii. i, 2.
Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye know that when ye were
Gentiles, ye were led away unto those dumb idols, howsoever ye might be led. . , . 168
HOMILY XXX.
I Cor. xii. 12.
For as the body is one, and hath many members, and all the members of the body, being many, are
one body ; so also is Christ. ......... 175
HOMILY XXXL
I Cor. xii. 21.
And the eye cannot say to the hand, I have no need of thee : or again the head to the feet, I have no
need of you. ............ 181
HOMILY XXXII.
I Cor. xii. 27.
Now ye are the body of Christ, and severally members thereof. . , , , .186
HOMILY XXXIII.
I Cor. xiii. 4.
Love suffereth long, and is kind ; love envieth not ; love vaunteth not itself, is not puffed up. . 194
HOMILY XXXIV.
I Cor. xiii. 8.
But whether there be prophecies, they shall be done away; whether there be tongues, they shall cease;
whether there be knowledge, it shall be done away. . . . . . .201
HOMILY XXXV.
I Cor. xiv. i.
Follow after love ; yet desire earnestly spiritual gifts ; but rather that ye may prophesy. . . 208
HOMILY XXXVI.
I Cor. xiv. 20.
Brethren, be not children in mind ; howbeit in malice be ye babes, but in mind be men. . .215
HOMILY XXXVII.
I CoR. xiv. 34.
Let the women keep silence in the churches : for it is not permitted unto them to speak ; but let them
be in subjection, as also saith the law.
CONTENTS. xi
HOMILY XXXVIII.
I Cor. XV. i, 2.
PAGE
Now I make known unto you, brethren, the gospel which I also preached unto you, which also ye
received; wherein ye stand ; by which also ye are saved: in what words I preached it unto you. . 226
HOMILY XXXIX.
I Cor. XV. 11.
Whether then it be I or they, so we preach, and so ye believed. ..... 233
HOMILY XL.
I Cor. XV. 29.
Else what shall they do which are baptized for the dead ' If the dead are not raised at all. why are
they then baptized for them ?......... 244
HOMILY XLI.
I Cor. XV. 35, 36.
But some one will say. How are the dead raised? and with what manner of body do they come ? Thou
foolish one, that which thou sowest is not quickened, except it die. .... 249
HOMILY XLII.
I Cor. XV. 47.
The first man is of the earth, earthy ; the second man is of Heaven. ..... 255
HOMILY XLIII.
I Cor. xvi. i.
Now concerning the collection for the saints, as I gave order to the churches of Galatia, even so do ye. 258
HOMILY XLIV.
I Cor. xvi. 10.
Now if Timothy come, see that he be with you without fear. ...... 263
SECOND CORINTHIANS.
HOMILY I.
2 Cor. i. i — 4.
Paul, an Apostle of Jesus Christ through the will of God, and Timothy our brother, unto the Church
of God which is at Corinth, with all the saints which are in the whole of Achaia : grace be to you
and peace from God our Father and the Lord Jesus Christ. Blessed be the God and Father of
our Lord Jesus Christ, the Father of mercies and God of all comfort ; Who comforteth us in all
our affliction, that we may be able to comfort them which are in any affliction, through the com-
fort wherewith we ourselves are comforted of God. . ..... 271
HOMILY II.
2 Cor. i. 6, 7.
But whether we be afflicted, it is for your comfort and salvation : which worketh in the patient endur-
ing of the same sufferings which we also suffer. . . . And our hope for you is stedfast. . 277
xii CONTENTS.
HOMILY III.
2 Cor. i. 12.
For our glorying is this, the testimony of our conscience, that In holiness and sincerity of God, not
in fleshly wisdom, but in the grace of God, we behaved ourselves in the world. . . . 286
HOMILY IV.
2 Cor. i. 23.
But I call God for a witness upon my soul, that to spare you I forebare to come unto Corinth. . 294
HOMILY V.
2 Cor. ii. 12, 13.
Now when I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord,
I had no relief for my spirit, because I found not Titus my brother. .... 300
HOMILY VI.
2 Cor. iii. i.
Are we beginning again to commend ourselves ? or need we, as do some, epistles of commendation to
you or from you ?.....•••• • • 3^5
HOMILY VII.
2 Cor. iii. 7, 8.
But if the ministration of death, written and engraven on stones, came with glory, so that the children
of Israel could not look stedfastly upon the face of Moses for the glory of his face, which glory
was passing away : how shall not rather ministration of the Spirit be with glory ? . . 309
HOMILY VIII.
2 Cor. iv. i, 2.
Therefore seeing we have this ministry, even as we obtained mercy we faint not ; but we have renounced
the hidden things of dishonesty. . . . . . • • '317
HOMILY IX.
2 Cor. iv. 8, 9.
We are pressed on every side, yet not straitened ; we are perplexed, yet not unto despair ; pursued, yet
not forsaken. . . . . . . . . . . • 321
HOMILY X.
2 Cor. v. I.
For we know, that if the earthly house of our tabernacle be dissolved, we have a building from God, a^^_,_,
house not made with hands, eternal in the heavens. . > ^ • • • • 3^6
HOMILY XI.
2 Cor. v. II.
Knowing therefore the fear of the Lord, we persuade men : but we are made manifest unto God ; and
I hope that we are made manifest also in your consciences. . . . . • 33^
HOMILY XII.
2 Cor. vi. i, 2.
And working together with Him, we intreat also that ye receive not the grace of God in vain. For he
saith. At an acceptable time I hearkened unto thee, and in a day of salvation did I succour thee. . 336
CONTENTS. xiii
HOMILY XIII.
2 Cor. vi. ii, 12.
PAGE
Our mouth is open unto you, O Corinthians, our heart is enlarged ; ye are not straitened in us, but
ye are straitened in your own affections. . . . .... 342
HOMILY XIV.
2 Cor. vii. 2, 3.
Open your hearts to us : we wronged no man, we corrupted no man, we took advantage of no man. I
say it not to condemn you ; for I have said before, as I have also declared above, that ye are in
our hearts to die together and live together. ....... 346
HOMILY XV^
2 Cor. vii. 8.
Fat though I made you sorry with my epistle, I do not regret it, though I did regret. . . 350
HOMILY XVL
2 Cor. vii. 13.
And in our comfort we joyed the more exceedingly for the joy of Titus, because his spirit hath been
refreshed by you all. ...... . . , . . 355
HOMILY XVIL
2 Cor. viii. 7.
But as ye abound in every thing ; in faith and utterance, and knowledge, and in all earnestness. . 359
HOMILY XVIH.
2 Cor. viii. 16.
But thanks be to God, Which putteth the same earnest care for you into the heart of Titus. . . 363
HOMILY XIX.
2 Cor. ix. i.
For as touching the ministering to the saints, it is superfluous for me to write to you. . . 367
HOMILY XX.
2 Cor. ix. 10.
And He that supplieth seed to the sower, and bread for food, shall supply and multiply your seed for
sowing, and increase the fruits of your righteousness. ...... 372
HOMILY XXI.
2 Cor. X. I, 2.
Now I Paul myself intreat you by the meekness and gentleness of Christ, I who in your presence am
lowly among you, but being absent am of good courage toward you : yea I beseech you, that I
may not when present show courage with the confidence wherewith I count to be bold against
some, which count of us as if we walked according to the flesh. ..... 375
HOMILY XXII.
2 Cor. X. 7.
Ye look at the things that are before your face. If any man trusteth in himself that he is Christ's, let
him consider this again with himself, that even as he is Christ's, so also are we. . . . 379
HOMILY XXIII.
2 Cor. xi. i.
! Would that you could bear with me in a little foolishness ; nay indeed bear with me. . . .383
xiv CONTENTS.
HOMILY XXIV. •
2 Cor. xi. 13.
PACK
For such men are false apostles, deceitful workers, fashioning themselves into Apostles of Christ. . 390
HOMILY XXV.
2 Cor. xi. 21.
Yet whereinsoever any is bold, (I speak in foolishness,) I am bold also. .... 394
HOMILY XXVI.
2 Cor. xii. i.
I must needs glory, though it is not expedient; but I will come to visions and revelations of the Lord. 398
HOMILY XXVII.
2 Cor. xii. II.
I am become foolish ; ye compelled me : for I ought to have been commended of you. . . 403,
HOMILY XXVIII.
2 Cor. xii. 16 — 18.
But be it so, I did not myself burden you : but, being crafty, I caught you with guile. Did I take
advantage of you by any one of them whom I have sent unto you? I exhorted Titus, and I sent
the brother with him. Did Titus take any advantage of you? Walked we not by the same
spirit ? walked we not in the same steps ?........ 407
HOMILY XXIX.
2 Cor. xiii. i.
This is the third time I am coming to you. In the mouth of two witnesses or three shall every word
be established. ............ 4ir
HOMILY XXX.
2 Cor. xiii. 10.
For this cause I write these things while absent, that I may not when present deal sharply, according
to the authority which the Lord gave me for building up, and not for casting down. , .417'
HOMILIES OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE
FIRST EPISTLE OF ST. PAUL THE APOSTLE.
TO THE
CORINTHIANS.
ARGU^IENT.
[i.] As Corinth is now the first city of Greece,
so of old it prided itself on many temporal advan-
tages, and more than all the rest, on excess of
wealth. And on this account one of the
heathen writers entitled the place " the rich^"
For it lies on the isthmus of the Peloponnesus,
and had great facilities for traffic. The city
was also full of numerous orators, and philoso-
phers, and one-." I think, of the seven called
wise men, was of this city. Now these things
Ave have mentioned, not for ostentation's sake,
nor to make, a display of great learning : (for
indeed what is there in knowing these things ?)
but they are of use to us in the argument of the
Epistle.
Paul also himself suffered many things in this
city ; and Christ, too, in this city appears to
him and says, (Act. xviii. lo), "Be not silent,
but speak ; for I have much people in this
city:" and he remained there two years. In
this city [Acts xix. i6. Corinth put here, by
lapse of memory, for Ephesus]. also the devil
went out, whom the Jews endeavoring to exorcise,
suffered so grievously. In this city did those
of the magicians, who repented, collect together
their books and burn them, and there appeared
to be fifty thousand. (Acts xix. i8. apyufiiou
omitted.) In this city also, in the time of Gallio
the Proconsul, Paul was beaten before the judg-
ment seat^.
' Homer, //. ii. 570 ; Thucyd. i. 13 ; Strabo, viii, 20.
^ Periander; but vid. Plutarch, hi Soioii. torn. i. p. 185. ed.
Bryan.
° This is said of Sosthenes, Acts xviii. 17. But the context
makes it probable that St. Paul was beaten also. [HarUly.]
[2] The devil, therefore, seeing that a great
and populous city had laid hold of the truth, a
city admired for wealth and wisdom, and the
head of Greece ; (for Athens and Lacedremon
were then and since in a miserable state, the
dominion having long ago fallen away from
them;) and seeing that with great readiness
they had received the word of God ; what doth
he? He divides the men. For he knew that
even the strongest kingdom of all, divided
against itself, shall not stand. He had a van-
tage ground too, for this device in the wealth,
the wisdom of the inhabitants. Hence certain
men, having made parties of their own, and
having become self-elected made' themselves
leaders of the people, and some sided with
these, and some with those; with one sort, as
being rich ; with another, as wise and able to
teach something out of the common. Who on
their part, receiving them, set themselves up
forsooth to teach more than the Apostle did :^
at which he was hinting, when he said, "I was
not able to speak unto you as unto spiritual "
(ch. iii. I.); evidently not his inability, but
their infirmity, was the cause of their not having
been abundantly instructed. And this, (ch. iv.
8.) ''Ye are become rich without us," is the
remark of one pointing that way. And this
was no small matter, but of all things most
pernicious ; that the Church should be torn
asunder.
* St. \renx.i\5,Ath'. Hr/p. iii. v. i, points out this as a main topic
of heretical teaching. " These most futile of Sophisters affirm that
the Apostles taught feigncdly, after the capacity of the hearers,
and gave answer after the prejudices of those who enquired of them,
discoursing with the blind blindly according to their blindness, with
the feeble according to their feebleness, and with the erring accord-
ing to their error."
WORKS OF ST. CHRYSOSTOM.
And another sin, too, besides these, was
openly committed there : namely, a person who
had had intercourse with his step-mother not
only escaped rebuke, but was even a leader of
the multitude, and gave occasion to his fol-
lowers to be conceited. Wherefore he saith,
(ch. 5. 2.) "And ye are puffed up, and have
not rather mourned." And after this again,
certain of those who as they pretended were of
the more perfect sort, and who for gluttony's
sake used to eat of things offered unto idols,
and sit at meat in the temples, were bringing
all to ruin. Others again, having contentions
and strifes about money, committed unto the
heathen courts (roT? ^^iodtv (rr/.aSzrjptoci) all mat-
ters of that kind. Many persons also wearing
long hair used to go about among them ; whom
he ordereth to be shorn. There was another
fault besides, no trifling one; their eating in the
churches apart by themselves, and giving no
share to the needy.
And again, they were erring in another point,
being puffed up with the gifts; and hence jeal-
ous of one another ; which was also the chief
cause of the distraction of the Church. The
doctrine of the Resurrection, too, was lame
(^yTcoXeue) among them : for some of them had
no strong belief that there is any resurrection
of bodies, having still on them the disease of
Grecian foolishness. For indeed all these
things were the progeny of the madness which
belongs to Heathen Philosophy, and she was
the mother of all mischief. Hence, likewise,
they had become divided ; in this respect also
having learned of the philosophers. For these
latter were no less at mutual variance, always,
through love of rule and vain glory contradicting
one another's opinions, and bent upon making
some new discovery in addition to all that was
before. And the cause of this was, their having
begun to trust themselves to reasonings.
[3.] They had written accordingly to him by
the hand of Fortunatus and Stephanas and
Achaicus, by' whom also he himself writes : and
this he has indicated in the end of the Epistle :
not however upon all these subjects, but about
marriage and virginity ; wherefore also he said,
(ch. vii. I.) "Now concerning the things
whereof ye wrote" &c. And he proceeds to
give injunctions, both on the points about which
they had written, and those about which they
had not written ; having learnt with accuracy
all their failings. Timothy, too, he sends with
the letters, knowing that letters indeed have
great force, yet that not a little would be added
to them by the presence of the disciple also.
Now whereas those who had divided the
Church among themselves, from a feeling of
shame lest they should seem to have done so for
ambition's sake, contrived cloaks for what had
happened, their teaching (forsooth) more per-
fect doctrines, and being wiser than all others ;
Paul sets himself first against the disease itself,
plucking up the root of the evils, and its off-
shoot, the spirit of separation. And he uses
great boldness of speech : for these were his own
disciples, more than all others. Wherefore he
saith (ch. ix. 2.) "If to others I be not an
Apostle, yet at least I am unto you ; for the
seal of my apcstleship are ye." Moreover they
were in a weaker condition (to say the least of it)
than the others. Wherefore he saith, (ch. iii.
I, 2. ooSe for oure). " For I have not spoken
unto you as unto spiritual ; for hitherto ye were
not able, neither yet even now are ye able."
(This he saith, that they might not suppose that
he speaks thus in regard of the time past alone.)
However, it was utterly improbable that all
should have been corrupted ; rather there were
some among them who were very holy. And
this he signified^ in the middle of the Epistle,
where he says, (ch. iv. 3, 6.) " To me it is a
very small thing that I should be judged of
you:" and adds, "these things I have in a
figure transferred unto myself and ApoUos."
Since then from arrogance all these evils
were springing, and from men's thinking that
they knew something out of the common, this
he purgeth away first of all, and in beginning
saith,
' It appears by the subsequent commentary on these verses, that
S. Chrysostom understood the Apostle to he alhiding in them to
persons among the Corinthians, who had suffered from unjust cen-
sure and party spirit. See Hum. ii, ^. i ; xi. near the end ; and the
opening of Horn, xii.
HOMILY I.
I Cor. i. i — 3.
Paul, called to be an Apostle of Jesus Christ, through the
will of God, and Sosthenes our brother, unto the
Church of God which is at Corinth, even them that
are sanctified in Christ Jesus, called to be Saints,
with all that call upon the name of our Lord Jesus
Christ in every place, their Lord and ours: Grace
unto you and peace from God our Father and the
Lord Jesus Christ.
[i.] See how immediately, from the very
beginning, he casts down their pride, and dashes
to the ground all their fond imagination, in
that he speaks of himself as " called." For what
I have learnt, saith he, I discovered not myself,
nor acquired by my own wisdom, but while I
was persecuting and laying waste the Church I
was called. Now here of Him that calleth is
everything : of him that is called, nothing, (so
to speak,) but only to obey.
" Of Jesus Christ." Your teacher is Christ ;
and do you register the names of men, as
patrons of your doctrine?
' ' Through the will of God. " For it was God
who willed that you should be saved in this way.
We ourselves have wrought no good thing, but
by the will of God we have attained to this sal-
vation; and because it seemed good to him, we
were called, not because we were worthy.
"And Sosthenes our brother." Another
instance of his modesty ; he puts in the same rank
with himself one inferior to Apollos ; for great
was the interval between Paul and Sosthenes.
Now if where the interval was so wide he stations
with himself one far beneath him, what can
they have to say who despise their equals ?
''' Unto the Church of God." Not " of this
or of that man," but of God.
"Which is at Corinth." Seest thou how at
each word he puts down their swelling pride ;
training their thoughts in every way for heaven ?
Recalls it, too, the Church " of God ; " shewing
that it ought to be united. For if it be "of
God, " it is united, and it is one, not in Corinth
only, but also in all the world : for the Church's
name (ixxXr/Tia: properly an assetnbly) is not a
name of separation, but of unity and concord.
"To the sanctified in Christ Jesus." Again
the name of Jesus ; the names of men he findeth
no place for. But what is Sanctification ?
The Laver, the Purification. For he reminds
them of their own uncleanness, from which he
had freed them ; and so persuades them to lowli-
ness of mind ; for not by their own good deeds,
but by the loving-kindness of God, had they
been sanctified.
" Called to be Saints." For even this, to be
saved by faith, is not saith he, of yourselves ;
for ye did not first draw near, but were called ;
so that not even this small matter is yours alto-
gether. However, though you had drawn near,
accountable as you are for innumerable wicked-
nesses, not even so would the grace be yours,
but God's. Hence also, writing to the Ephe-
sians, he said, (Eph. ii. 8.) " By grace have ye
been saved through faith, and this not of your-
selves; " not even the faith is yours altogether;
for ye were not first with your belief, but obeyed
a call.
"With all who call upon the Name of our
Lord Jesus Christ." Not " of this or that
man," but " the Name of the Lord."
[2.] " \x\ every place, both theirs and ours."
For although the letter be written to the Cor-
inthians only, yet he makes mention of all the
faithful that are in all the earth ; showing that
the Church throughout the world must be one,
however separate in divers places ; and much
more, that in Corinth. And though the place
separate, the Lord binds them together, being
common to all. AV'herefore also uniting them
he adds, "both theirs and ours." And this is
far more powerful [to unite], than the other
[to separate]. For as men in one place, hav-
ing many and contrary masters, become dis-
tracted, and their one place helps them not to
be of one mind, their masters giving orders at
variance with each other, and drawing each
their own way, according to what Christ
says, (St. Matt. vi. 24.) "Ye cannot serve God
and Mammon ; " so those in different places,
if they have not different lords but one only,
are not by the places injured* in respect of
unanimity, the One Lord binding them together.
j " I say not then, (so he speaks,) that with
Corinthians only, you being Corinthians ought
to be of one mind, but with all that are in the
whole world, inasmuch as you have a common
Master." This is also why he hath a second
WORKS OF ST. CHRYSOSTOM.
time added "our; " for since he had said, "the
Name of Jesus Christ our Lord," lest he should
appear to the inconsiderate to be making a dis-
tinction, he subjoins again, "both our Lord and
theirs."
[3.] That my meaning may be clearer, I will
read it according to its sense thus: "Paul and
Sosthenes to the Church of God which is in
Corinth and to all who call upon the Name of
Him who is both our Lord and tlieirs in every
place, whether in Rome or wheresoever else they
may be : grace unto you and peace from God
our Father and the Lord Jesus Christ."
Or again thus ; which I also believe to be
rather more correct : ' ' Paul and Sosthenes to
those that are at Corinth, who have been sanc-
ified, called to be Saints, together with all who
call upon the Name of our Lord Jesus Christ in
place, both theirs and ours; "that is to say,
" grace unto you, and peace unto you, who are at
Corinth, who have been sanctified and called ; "
not to you alone, but " with all who in every place
call upon the Name of Jesus Christ, our Lord
and theirs."
Now if our peace be of grace, Avhy hast thou
high thoughts ? Why art Thou so puffed up,
being saved by grace ? And if thou hast peace
with God, why wish to assign thyself to others ?
since this is what separation comes to. For what
if you be at " peace " with this man, and with the
other even find "grace?" My prayer is that
both these may be yours from God ; both from
Him I say, and towards Him. For neither do
they abide {idvei, Savile in marg.) secure except
they enjoy the influence from above ; nor unless
God be their object will they aught avail you :
for it profiteth us nothing, though we be peace-
ful towards all men, if we be at war with God ;
even as it is no harm to us, although by all men
we are held as enemies, if with God we are at
peace. And again it is no gain to us, if all
men approve, and the Lord be offended ; neither
is there any danger, though all shun and hate
us, if with God we have acceptance and love.
For that which is verily grace, and verily peace,
cometh of God, since he who finds grace in
God's sight, though he suffer ten thousand hor-
rors, feareth no one ; I say not only, no man,
but not even the devil himself; but he that hath
offended God suspects all men, though he seem
to be in security. For human nature is unstable,
and not friends only and brethren, but fathers
also, before now, have been altogether changed
and often for a little thing he whom they begat,
the branch of their planting, hath been to them,
more than all foes, an object of persecution.
Children, too, have cast off their fathers. Thus,
if ye will mark it, David was in favor with God,
Absalom was in favor with men. What was the
end of each, and which of them gained most
favor with
gratify him
among
honor, ye know. Abraham was in
God, Pharaoh with men ; for to
they gave up the just man's wife. (See St.
Chrys. on Gen. xii. 17.) AVhich then of the
two was the more illustrious, and the happy
man ? every one knows. And why speak I of
righteous men ; The Israelites were in favor
with God, but they were hated by men, the
Egyptians ; but nevertheless they prevailed
against their haters and vanquished them, with
how great triumph, is well known to you all.
For this, therefore, let all of us labor earn-
estly ; whether one be a slave, let him pray for
this, that he may find grace with God rather
than with his master ; or a wife, let her seek
grace from God her Saviour rather than from
her husband ; or a soldier, in preference to his
king and commander let him seek that favor
which cometh from above. For thus
men also wilt thou be an object of love.
[4.] But how shall a man find grace with
God ? How else, except by lowliness of mind ?
"For God, " saith one, (St. Jas. iv. 6.)
" resisteth the proud, but giveth grace unto the
humble; and, (Ps. li. 17. rsTaTrervw/y-^vryv.) the
sacrifice of God is a broken spirit, and a heart
that is brought low God will not despise. ' ' For
if with men humility is so lovely, much more
with God. Thus both they of the Gentiles found
grace and the Jews no other way fell from
grace; (Rom. x. it^.') "for they were not
subject unto the righteousness of God." The
lowly man of whom I am speaking, is pleasing
and delightful to all men, and dwells in con-
tinual peace, and hath in him no ground for
contentions. For though you insult him,
though you abuse him, whatsoever you say, he
will be silent and will bear it meekly, and will
have so great peace towards all men as one
cannot even describe. Yea, and with God also.
For the commandments of God are to be at
peace with men : and thus our whole life is
made prosperous, through peace one with
another. For no man can injure God : His
nature is imperishable, and above all suffering.
Nothing makes the Christian so admirable as
lowliness of mind. Hear, for instance, Abraham
saying, (Gen. xviii. 27.) "But I am but dust
and ashes; " and again, God [saying] of Moses,
that (Numb. xii. 3.) "he was the meekest of
all men." For nothing was ever more humble |
than he ; who, being leader of so great a peo-
ple, and having overwhelmed in the sea the king
and the host of all the Egytians, as if they had
been flies ; and having wrought so many wonders
both in Egypt and by the Red Sea and in the
wilderness, and received such high testimony,
yet felt exactly as if he had been an ordinary
person, and as a son-in-law was humbler than
his father-in-law, (Exodus xviii. 24.) and took
Homily I.]
HOMILIES ON FIRST CORINTHIANS.
5
advice from him, and was not indignant, nor
did he say, " What is this? After such and so
great achievements, art thou come to us with thy
counsel ? ' ' This is what most people feel ;
though a man bring the best advice, despising
it, because of the lowliness of the person. But
not so did he : rather through lowliness of mind
he wrought all things well. Hence also he
despised the courts of kings, (Heb. xi. 24 — 26.)
since he was lowly indeed : for the sound mind |
and the high spirit are the fruit of humility.
For of how great nobleness and magnanimity,
thinkest thou, was it a token, to despise the
kingly palace and table? since kings among
the Egyptians are honored as gods, and' enjoy
wealth and treasures inexhaustible. But never-
theless, letting go all these and throwing away
the very sceptres of Egypt, he hastened to join
himself unto captives, and men worn down with
toil, whose strength was spent in the clay and
the making of bricks, men whom his own slaves
abhorred, (for, saith he (i,j>h/jj(TtTovTo^ Sept.
Ex. i. 2.) " The Egyptians abhorred them; ")
unto these he ran and preferred them before
their masters. From whence it is plain, that
whoso is lowly, the same is high and great of
soul. For pride cometh from an ordinary
mind and an ignoble spirit, but moderation,
from greatness of mind and a lofty soul.
[5] And if you please, let us try each by
examples. For tell me, what was there ever
more exalted than Abraham ? And yet it was
he that said, "I am but dust and ashes; " it
was he who said, (Gen. xiii. 8.) " Let there be no
strife between me and thee." But this man, so
humble, (Gen. xiv. 21 — 24.) despised ("Per-
sian," i. e. perhaps, ''of Elam.") Persian spoils,
and regarded not Barbaric trophies ; and this
he did of much highmindedness, and of a spirit
nobly nurtured. For he is indeed exalted who
is truly humble; (not the flatterer nor the dis-
sembler ; ) for true greatness is one thing, and
arrogance another. And this is plain from
hence ; if one man esteem clay to be clay, and
despise it, and another admire the clay as gold,
and account it a great thing ; which, I ask,
is the man of exalted mind? Is it not he who
refuses to admire the clay ? And which, abject
and mean? Is it not he who admires it, and
set much store by it ? Just so do thou esteem
of this case also; that he who calls himself but
dust and a.shes is exalted, although he say it out
of humility ; but that he who does not consider
himself dust and ashes, but treats himself lovingly
and has high thoughts, this man for his part must
be counted mean, esteeming little things to be
great. Whence it is clear that out of great
loftiness of thought the patriarch spoke that say-
ing, "I am but dust and ashes; " from loftiness
of thought, not from arrogance.
For as in bodies it is one thing to be healthy
and plump, (<T<pp:yutvTa, firm and elastic.) and
another thing to be swoln, although both indicate
a full habit of flesh, (but in this case of unsound,
in that of healthful flesh ,) so also here : it is
one thing to be arrogant, which is, as it were, to
be swoln, and another thing to be high-souled,
which is to be in a healthy state. And again,
one man is tall from the stature of his person ;
another, being short, by adding buskins ^becomes
taller; now tell me, which of the two should we
call tall and large? Is it not quite plain, him
whose height is from himself? For the other has
it as something not his own ; and stepping upon
things low in themselves, turns out a tall person.
Such is the case with many men who mount
themselves up on wealth and glory ; which is
not exaltation, for he is exalted who wants none
of these things, but despises them, and has his
greatness from himself. Let us therefore
become humble that we may become exalted ;
(St. Luke xiv. 11.) " For he that humbleth him-
self shall be exalted." Now the self-willed man
is not such as this; rather he is of all characters
the most ordinary. For the bubble, too, is
inflated, but the inflation is not sound ; where-
fore we call these persons " puffed up. "
Whereas the sober-minded man has no high
thoughts, not even in high fortunes, knowing
his own low estate; but the vulgar even in his
trifling concerns indulges a proud fancy.
[6.] Let us then acquire that height which
comes by humility. Let us look into the nature
of human things, that we may kindle with the
for in no
longing desire of the things to come
other way is it possible to become humble, except
by the love of what is divine and the contempt
of what is present. For just as a man on the
point of obtaining a kingdom, if instead of that
purple robe one offer him some trivial compli-
ment, will count it to be nothing ; so shall we
also laugh to scorn all things present, if we
desire that other sort of honor. Do ye not see the
children, when in their play they make a band
of soldiers, and heralds precede them and lictors,
and a boy marches in the midst in the general's
place, how childish it all is ? Just such are all
human affairs ; yea and more worthless than these:
to-day they are, and to-morrow they are not. Let
us therefore be above these things; and let us not
only not desire them, but even be ashamed if any
one hold them forth to us. For thus, casting out
the love of these things, we shall possess that other
love which is divine, and shall enjoy immortal
glory. Which may God grant us all to obtain,
through the grace and loving-kindness of our
Lord Jesus Christ; with whom be to the Father,
together with the holy and good Spirit, the glory
and the power for ever and ever. Amen.
' t/oi/3a5as a leathern shoe coming half way up the leg, with high
heels of cork ; used especially by tr.agic actors to elevate their size.
/Eschylus, says Horace, iinproving tragedy, " liocuit iiiagnumgue
io^ui, nitique cothurno." A. P. 280.
HOMILY II.
I Cor. i. 4, 5.
I thank my God always concerning you, for the Grace of
God which was given you in Jesus Christ ; that in
every thing you were enriched in him.
saying,
That which he exhorts others to do,
"(Phil. iv. 6.) Let your requests with
thanksgiving be made known unto God," the
same also he used to do himself: teaching us
to begin always from these words, and before all
things to give thanks unto God. For nothing
is so acceptable to God as that men should be
thankful, both for themselves and for others :
wherefore also he prefaces almost every Epistle
with this. But the occasion for his doing so is
even more urgent here than in the other Epistles.
For he that gives thanks, does so, both as being
well off, and as in acknowledgment of a favor :
now a favor is not a debt nor a requital nor a
payment : which indeed every where is important
to be said, but much more in the case of the
Corinthians who were gaping after the dividers
of the Church.
[2.] " Unto my God." Out of great affection
he seizes on that which is common, and makes
it his own ; as the prophets also from time to
time use to say, (Ps. xliii. 4; Ixii. i.) " O God,
my God;" and by way of encouragement he
incites them to use the same language also them-
selves. For such expressions belong to one who
is retiring from all secular things, and moving
towards Him whom he calls on with so much
earnestness : since he alone can truly say this,
who from things of this life is ever mounting
upwards unto God, and always preferring Him
to all, and giving thanks continually, not [only]
for the grace already given, ^ but whatever
blessing hath been since at any time bestowed,
for this also he offereth unto Him the same
praise. Wherefore he saith not merely, "I
give thanks," but "at all times, concerning
you;" instructing them to be thankful both
always, and to no one else save God only.
[3.] "For the grace of God." Seest thou
how from every quarter he draws topics for cor-
recting them ? For where ' ' grace " is, " works ' '
are not ; where " works," it is no more " grace."
If therefore it be "grace," why are ye high-
minded? Whence is it that ye are puffed up?
> This seems to mean the grace given in Baptism once for all.
6
" Which is given you." And by whom was
it given ? By me, or by another Apostle ? Not
at all, but " by Jesus Christ." For the expres-
sion, " In Jesus Christ," signifies this. Observe
how in divers places he uses the word iv, " in,"
instead of 3i 00, "through means of whom;"
therefore its sense is no less.*
"That in every thing ye were enriched."
Again, by whom ? By Him, is the reply. And
not merely " ye were enriched," but " in every
thing." Since then it is first of all, "riches,"
then, "riches of God," next, "in every thing,"
and lastly, "through the Only-Begotten," reflect
on the ineffable treasure !
Ver. 5. "In all utterance, and all knowledge. "
"Word" ["or utterance,"] not such as the
heathen, but that of God. For there is knowl-
edge without "word," and there is knowledge
with "word." For so there are many who
possess knowledge, but have not the power of
speech ; as those who are uneducated and unable
to exhibit clearly what they have in their mind.
Ye, saith he, are not such as these, but compe-
tent both to understand and to speak.
Y^er. 6. "Even as the testimony of Christ
Avas confirmed in you." Under the color of
praises and thanksgiving he touches them
sharply. "For not by heathen philosophy,"
saith he, "neither by heathen discipline, but
by " the grace of God," and by the "riches,"
and the "knowledge," and the "word " given
by Him, were you enabled to learn the doctrines
of the truth, and to be confirmed unto the testi-
mony of the Lord ; that is, unto the Gospel.
For ye had the benefit of many signs, many
wonders, unspeakable grace, to make you re-
ceive the Gospel. If therefore ye were estab-
lished by signs and grace, why do ye waver? "
Now these are the words of one both reproving,
and at the same time prepossessing them in his j
favor,
[4.] Ver. 7. "So that ye come behind in no
gift." A great question here arises. They who
had been " enriched in all utterance," so as in
no respect to "come behind in any gift," are
they carnal? For if they were such at the
* [This is true, but modern criticism prefers the literal sense of
the preposition; in yesus Christ, i. e., in your fellowship with
him. C.]
Homily II.]
HOMILIES ON FIRST CORINTHIANS.
beginning, much more now. How then does he
call them "carnal?" For, saith he, (i Cor.
iii. I.) "I was not able to speak unto you as
unto spiritual, but as unto carnal." What must
we say then ? That having in the beginning
believed, and obtained all gifts, (for indeed
they sought them earnestly,) they became remiss
afterwards. Or, if not so, that not unto all are
either these things said or those; but the one to
such as were amenable to his censures, the other
to such as were adorned with his praises. For
as to the fact that they still had gifts; (i Cor.
xiv. 26, 29.) "Each one," saith he, "hatha
psalm, hath a revelation, hath a tongue, hath an
interpretation ; let all things be done unto edify-
ing." And, " Let the prophets speak two or
three. ' ' Or we may state it somewhat di fferently ;
that as it is usual with us to call the greater part
the whole, so also he hath spoken in this place.
"Withal, I think he hints at his own proceedings ;
for he too had shewn forth signs ; even as also
he saith in the second Epistle to them, (2 Cor.
xii. 12, 13.) "Truly the signs of an Apostle
were wrought among you in all patience: " and
again, "For what is there wherein you were
inferior to other churches?"
Or, as 1 was saying, he both reminds them of
his own miracles and speaks thus with an eye to
those who were still approved. For many holy
men were there who had ' ' set themselves to
minister unto the saints," and had become " the
first fruits of Achaia ; " as he declareth (ch. xvi.
15.) towards the end.
[5.] In any case, although the praises be not
very close to the truth, still however they are
inserted by way of precaution, (o'.xir^oruxu)^)
preparing the way beforehand for his discourse.
For whoever at the very outset speaks things
unpleasant, excludes his words from a hearing
among the weaker : since if the hearers be his
equals in degree they feel angry ; if vastly inferior
they will be vexed. To avoid this, he begins
with what seem to be praises. I say, seem ; for
not even did this praise belong to them, but to
the grace of God. For that they had remission
of sins, and were justified, this was of the Gift
from above. Wherefore also he dwells upon
these points, which shew the loving-kindness of
God, in order that he may the more fully purge
out their malady.
[6.] "Waiting for the revelation (a-ii/.ruu(^'r^.
of our Lord Jesus Christ." " Why make ye
much ado," saith he, " why are ye troubled that
Christ is not come? Nay, he is come; and
the Day is henceforth at the doors." And
consider his wisdom ; how withdrawing them
from human considerations he terrifies them by
mention of the fearful judgment-seat, and thus
implying that not only the beginnings must be
good, but the end also. For with all these
gifts, and with all else that is good, we must be
mindful of that Day: and there is need of
many labors to be able to come unto the end.
"Revelation" is his word; implying that
although He be not seen, yet He is, and is
present even now, and then shall appear.
Therefore there is need of patience : for to this
I end did ye receive the wonders, that ye may
; remain firm.
[7.] Ver. 8. "Who shall also confirm you
unto the end, that ye may be unreprovable."
Here he seems to court them, but the saying is
free from all flattery ; for he knows also how to
press them home; as when he saith, (i Cor. iv.
18, 21.) "Now some are puffed up as though I
would not come to you:" and again, "What
will ye? shall I come unto you with a rod,
or in love, and in the spirit of meekness?"
And, (2 Cor. xiii. 3.) " Since ye seek a proof
of Christ speaking in me." But he is also
covertly accusing them : for to say, " He shall
confirm," and the word "unreprovable" marks
them out as still wavering, and liable to
reproof.
But do thou consider how he always fasteneth
them as with nails to the Name of Christ. And
not any man nor teacher, but continually the
Desired One Himself is remembered by him :
setting himself, as it were to arouse those who
were heavy-headed after some debauch. For no
where in any other Epistle doth the Name of
Christ occur so continually. But here it is,.
many times in a few verses ; and by means of
it he weaves together, one may say, the whole
of the proem. Look at it from the beginning.
" Paul called [to be] an Apostle of Jesus Christ,
to them that have been sanctified in Jesus
Christ, who call upon the Name of our Lord
Jesus Christ, grace [be] unto you and peace
"from God the Father, and the Lord Jesus
Christ. I thank my God for the grace which
hath been given you by Jesus Christ, even as
the testimony of Christ hath been confirmed in
you, waiting for the revelation of our Lord
Jesus Christ, who shall confirm you unreprov-
able in the day of our Lord Jesus Christ. God
is faithful, by whom ye have been called into
the fellowship of His Son Jesus Christ our
Lord. And I beseech you by the Name of our
Lord Jesus Christ." Seest thou the constant
repetition of the Name of Christ ? From
whence it is plain even to the most unobservant,
that not by chance nor unwittingly he doeth
this, but in order that by incessant application^
of that glorious Name he may foment* their
inflammation, and purge out the corruption of
the disease.
' The image here seems to be taken from the vulgar use, in medi'
cine, of a charm or amulet.
* [Dr. Field's text reads inavT\u}i/ ]
WORKS OF ST. CHRYSOSTOM.
[Homily II
[8.] Ver. 9. -'God is faithful, b}' whom ye
were called unto the fellowship of His Son."
Wontlerful ! How great a thing saith he here !
How vast in the magnitude of the gift which
he declares ! Into the fellowship of the Only-
Begotten have ye been called, and do ye addict
)'ourselves unto men ? What can be worse than
this wretchedness? And how have ye been
called? By the Father. For since "through
Him," and " in Him," were phrases which
he was constantly employing in regard of the
Son, lest men might suppose that he so men-
tioneth Him as being less, he ascribeth the
same to the Father. For not by this one and
that one, saith he, but " by the Father " have
ye been called ; by Him also have ye been
" enriched." Again, " ye have been called ; "
ye did not yourselves approach. But what
means, "into the fellowship of His Son?"
Hear him declaring this very thing more clearly
elsewhere. (2 Tim. ii. 12.) If we suffer, we
shall also reign with Him ; if we die with Him,
we shall also live with Him. Then, because
it was a great thing which He had said, he
adds an argument fraught with unanswerable
conviction ; for, saith he, " God is faithful,"
i. e. " true." Now if "true," what things He
hath promised He will also perform. xAnd He
hath promised that He will make us partakers
of His only-begotten Son ; for to this end also
did He call us. For (Rom. xi. 29.) "His
gifts, and the calling of God," are without
repentance.
These things, by a kind of divine art he
inserts thus early, lest after the vehemence of
the reproofs they might fall into despair. For
assuredly God's part will ensue, if we be not
quite impatient of His rein, {dfr/'^tdtrw/jsv.) As
the Jews, being called, would not receive the
blessings ; but this was no longer of Him that
called, but of their lack of sense. For He indeed
was willing to give, but they, by refusing to
receive, cast themselves away. For, had He
called to a painful and toilsome undertaking, not
even in that case were they pardonable in mak-
ing excuse ; however, they would have been able
to say that so it was : but if the call be unto
cleansing, (Comp. i. 4 — 7.) and righteousness,
and sanctification, and redemption, and grace,
and a free gift, and the good things in store,
which eye hath not seen, nor ear heard ; and it
be God that calls, and calls by Himself; what
pardon can they deserve, who come not running
to Him? Let no one therefore accuse God ;
for unbelief cometh not of Him that calleth,
but of those who start away (dnoTrrjdwvTa?') from
Him.
[9.] But some man will say, "He ought to
bring men in, even against their will." Away
with this. He doth not use violence, nor com-
peP ; for who that bids to honors, and crowns,
and banquets, and festivals, drags people, un-
willing and bound ? No one. For this is the
part of one inflicting an insult. Unto hell He
sends men against their will, but unto the king-
dom He calls willing minds. To the fire He
brings men bound and bewailing themselves : to
the endless state of blessings not so. Else it is
a reproach to the very blessings themselves, if
their nature be not such as that men should run
to them of their own accord and with many
thanks.
"Whence it is then," say you, "that all
men do not choose them?" From their own
infirmity. "And wherefore doth He hot cut
off their infirmity?" And how tell me — in
what way — ought He to cut it off? Hath He
not made a world that teacheth His loving-
kindness and His power? For (Ps. xix. i.)
" the heavens," saith one, "declare the glory
of God." Hath He not also sent prophets?
Hath He not both called and honored us?
Hath He not done wonders? Hath He not
given a law both written and natural ? Hath
He not sent His Son? Hath he not commis-
sioned Apostles? Hath He not wrought sins ?
Hath He not threatened hell? Hath He not
promised the kingdom ? Doth He not every
day make His sun to rise ? Are not the things
which He hath enjoined so simple and easy,
that many transcend His commandments in the
greatness of their self-deniaP? "What was there
to do unto the vineyard and I have not done
it?" (Is. V. 4.)
[10.] "And why," say you, "did He not
make knowledge and virtue natural to us?"
Who speaketh thus ? The Greek or the
Christian? Both of them, indeed, but not
about the same things : for the one raises his
objection with a view to knowledge, the other
with a view to conduct. First, then, we will
reply to him who is on our side ; for I do not
so much regard those without, as our own mem-
bers.
What then saith the Christian? "It were
' Yet in St. Luke xiv. 23. it is, " compel them to come in." But
our Lord is there speaking of the kingdom of heaven, S. Chrysds-
tom here, of heaven itself. [A better answer is that the words
1 denote not physical violence or literal compulsion but intense
'' moral earnestness.]
^ [t^ n-epiovtrta ^r\% ^\.\o(TO^ia.<i. Lit. " by the excess of phi-
losophy." The term philosophy came to be used by the early
Christi.in writers to denote a contemplative, self-denying life.
The reference in the text is to the so-called "counsels of perfec-
tion," s«ch as voluntary poverty, voluntary celibacy, etc., which
as they exceed what is enjoined in the Gospel were supposed to
establish a peculiar merit and secure a higher degree of blessed-
ness. This two-fold standard of moral excellence may be traced
back as far as the middle of the second century. See Pastor
Hermae Sitnil. v. 3. C.]
Homily II. j
HOMILIES ON FIRST CORINTHIANS.
meet to have implanted in us the knowledge
itself of virtue." He hath implanted it ; for if
he had not done so, whence should we have
known what things are to be done, what left
undone? Whence are the laws and the tri-
bunals? But "God should have imparted not
[merely] knowledge, but also the very doing of
it [virtue]. For what then wouldest thou have
to be rewarded, if the whole were of God?
For tell me, doth God punish in the same man-
ner thee and the Greek upon committing sin^ ?
Surely not. For up to a certain point thou hast
confidence, viz. that which ariseth from the true
knowledge. What then, if any one should now
say that on the score of knowledge thou and the
Greek will be accounted of like desert ?
Would it not disgust thee ? I think so, indeed.
For thou wouldest say that the Greek, having of
his own wherewith to attain knowledge, was not
willing. If then the latter also should say that
God ought to have implanted knowledge in us
naturally, wilt thou not laugh him to scorn, and
say to him, " But why didst thou not seek for
it? why wast thou not in earnest even as I?"
And thou wilt stand firm with much confidence,
and say that it was extreme folly to blame God
for not implanting knowledge by nature. And
this thou wilt say, because thou hast obtained
what appertains to knowledge. So also hadst
thou performed what appertains to practice,
thou wouldest not have raised these questions :
but thou art tired of virtuous practice, therefore
thou shelterest thyself with these inconsiderate
words. But how could it be at all right to cause
that by necessity one should become good?
Then shall we next have the brute beasts con-
tending with us about virtue, seeing that some
of them are more temperate than ourselves.
But thou sayest, " I had rather have been
good by necessity, and so forfeited all rewards,
than evil by deliberate choice, to be punished and
suffer vengeance." But it is impossible that one
should ever be good by necessity. If therefore
thou knowest not what ought to be done, shew
it, and then we will tell you what is right to
say. But if thou knowest that uncleanness is
wicked, wherefore dost thou not fly from the
evil thing?
"I cannot," thou sayest. But others who
have done greater things than this will plead
against thee, and will more than prevail to stop
thy mouth. For thou, perhaps, though living
with a wife, art not chaste; but another even
without a wife keeps his chastity inviolate. Now
what excuse hast thou for not keeping the rule,
■ The meaning seems to be, " Whatever other sins you commit,
you have not the sin of unbelief to answer for ; and would, I sup-
pose, think it hard, if ctpteris paribus you were counted as guilty
as an unbeliever. Now this your instinctive judgment confutes
any hope you may have that nature and circumstances may excuse
you in any other sin."
while another even leaps beyond the lines- that
have been drawn to mark it ?
But thou sayest, "I am not of this sort in
my bodily frame, or my turn of mind." That
is for want, not of power, but of will. For thus
I prove that all have a certain aptness towards
virtue : That which a man cannot do, neither
will he be able to do though necessity be laid upon
him ; but, if, necessity being laid upon him, he
is able, he that leaveth it undone, leaveth it
undone out of choice. The kind of thing 1
mean is this : to fly up and be borne towards
heaven, having a heavy body, is even simply
impossible. What then, if a king should com-
mand one to do this, and threaten death, say-
ing," Those men who do not fly, I decree that
they lose their heads, or be burnt, or some
other such punishment : ' ' would any one obey
him ? Surely not. For nature is not capable of
it. But if in the case of chastity this same thing
were done, and he were to lay down laws that
the unclean should be punished, be burnt, be
scourged, should suffer the extremity of torture,
would not many obey the law? "No," thou
wilt say : "for there is appointed, even now, a
law forbidding to commit adultery^ and all do
not obey it." Not because the fear looses its
power, but because the greater part expect to b"fe
unobserved. So that if when they were on the
point of committing an unclean action the legis-
lator and the judge came before them, the fear
would be strong enough to cast out the lust.
Nay, were I to apply another kind of force
inferior to this; were I to take the man and
remove him from the beloved person, and shut
him up close in chains, he will be able to bear
it, without suffering any great harm. Let us
not say then that such an one is by nature good,
and such an one is by nature evil : for if a man
were by nature good, he could never at any
time become evil; and if he were by nature
evil, he could never be good. But now we see
that changes take place rapidly, and that men
quickly shift from this side to the other, and
from that fall back again into this. And
these things we may see not in the Scriptures
only , for instance, that publicans have become
apostles ; and disciples, traitors ; and harlots,
chaste ; and robbers, men of good repute ; and
magicians have worshipped ; and ungodly men
passed over unto godliness, both in the New
l>stament and in the Old ; but even every
day a man may see many such things occurring.
Now if things were natural, they could not
change. For so we, being by nature suscepti-
ble, could never by any exertions become void
' Ta <T)ca(ttfioTa. The image is borrowed from the gymnastic
e.\ercise of leaping.
' From the time of Constantine to that of Justinian it was a cap-
ital offence. Gibbon, e. 44. note 197.
lO
WORKS OF ST. CHRYSOSTOM.
[Homily III.
of feeling. For that whic h is whatever it is by
nature, can never fall away from such its natural
condition. No one, for example, ever changed
from sleeping to not sleeping: no one from a
state of corruption unto incorruption : no one
from hunger to the perpetual absence of that
sensation. Wherefore neither are these things
matters of accusation, nor do we reproach our-
selves for them ; nor ever did any one, meaning
to blame another, say to him, " O thou, corrup-
tible and subject to passion : " but either adultery
or fornication, or something of that kind, we
always lay to the charge of those who are respon-
sible ; and we bring them before judges, who
blame and punish, and in the contrary cases
award honors.
[ii.] Since then both from our conduct
towards one another, and from others' conduct
to us when judged, and from the things about
which we have written laws, and from the things
Avherein we condemn ourselves, though there be
no one to accuse us ; and from the instances of
our becoming worse through indolence, and
better through fear; and from the cases wherein
we see others doing well and arriving at the
height of self-command, (^(fihxTDifia^) it is quite
clear that we also have it in our power to do well :
why do we, the most part, deceive ourselves in
vain with heartless pretexts and excuses, bringing
not only no pardon, but e\^en punishment intol-
erable ? ^Vhen we ought to keep before our
eyes that fearful day, and to give heed to virtue ;
and after a little labor, obtain the incorrupti-
ble crowns ? For these words will be no defence
to us ; rather our fellow-servants, and those who
have practised the contrary virtues, will con-
demn all who continue in sin: the cruel man
will be condemned by the merciful ; the e^•il,
by the good ; the fierce, by the gentle ; the
grudging, by the courteous ; the vain-glorious,
by the self-denying ; the indolent, by the seri-
ous ; the intemperate, by the sober-minded.
Thus will God pass judgment upon us, and will
set in their place both companies ; on one
bestowing praise, on the other punishment. But
God forbid that any of those present should be
among the punished and dishonored, but
rather among those who are crowned and the
winners of the kingdom. Which may God
grant us all to obtain through the grace and
loving-kindness of our Lord Jesus Christ ; with
Whom unto the Father and the Holy Ghost be
glory, power, honor, now and ever, and unto
everlasting ages. Amen.
HOMILY III
I Cor. i. lo.
Now I beseech j'ou, brethren, through the name of our
Lord Jesus Christ, that ye all speak of the same
thing, and that there be no divisions among you;
but that ye be perfected together in the same mind
and in the same judgment.
What I have continually been saying, that
w^e must frame our rebukes gently and gradually,
this Paul doth here also ; in that, being about
to enter upon a subject full of many dangers and
enough to tear up the Church from her founda-
tions he uses very mild language. His word is
that he " beseeches" them, and beseeches them
" through Christ ; " as though not even he were
sufficient alone to make this supplication, and to
prevail.
But what is this, "I beseech you through
Christ?" "I take Christ to fight on my side,
and to aid me. His injured and insulted Name."
An awful way of speaking indeed ! lest they
should prove hard and shameless : for sin makes
men restless. Wherefore if at once(«V sikv ebOiw^
i~i-kij^rj'} Savil. civ [lij Ben.) you sharply rebuke
you make a man fierce and impudent : but if
you put him to shame, you bow down his neck,
you check his confidence, you make him hang
down his head. Which object being Paul's
also, he is content for a while to beseech them
through the Name of Christ. And what, of all
things, is the object of his request ?
" That ye may all speak the same thing, and
that there be no divisions [schisms] among you."
The emphatic force of the Avord "schism," I
mean the name itself, was a sufficient accusation.
For it was not that they had become many parts,
each entire within itself, but rather the One
[Body which originally existed] had perished.
For had they^ been entire Churches, there might
be many of them ; but if they were divisions,
then that first One was gone. For that which is
entire within itself not only does not become
many by division into many parts, but even the
original One is lost. Such is the nature of
divisions.
' i. e. the bodies formed by separation.
H.J.MILV 111.]
HOMILIES ON FIRST CORINTHIANS.
II
[2.] In the next place, because he . had
sharply dealt with them by using the word
"schism," he again softens and soothes them,
saying, "That ye may be perfectly joined
together in the same mind and in the same judg-
ment." That is; since he had said, " That ye
may all speak the same thing; " "do not sup-
pose," he adds, "that I said concord should be
only in words ; I seek for that harmony which is
of the mind." But since there is such a thing
as agreement in words, and that hearty, not
however on all subjects, theretore he added this,
" That ye may be perfected together." For he
that is united in one thing, but in another dis-
sents, is no longer "perfected," nor fitted in to
complete accordance. There is also such a
thing as harmony of opinions, where there is
not yet harmony of sentiment ; for instance,
when having the same faith we are not joined
together in love: for thus, in opinions we are
one, (for we think the same things,) but in sen-
timent not so. And such was the case at that
time; this person choosing one [leader], and
that, another. For this reason he saith it is
necessary to agree both in "mind" and in
"judgment." For it was not from any differ-
ence in faith that the schisms arose, but from
the division of their judgment through human
contentiousness.
[3.] But seeing that whoso is blamed is
unabashed so long as he hath no witnesses,
observe how, not permitting them to deny the
fact, he adduces some to bear witness.
Ver. II. "For it hath been signified unto
me concerning you, my brethren, by them
which are of the household of Chloe." Neither
did he say this at the very beginning, but first
he brought forward his charge ; as one who put
confidence in his informants. Because, had it
not been so, he would not have found fault : for
Paul was not a person to believe lightly.
Neither then did he immediately say, "it hath
been signified," lest he might seem to blame on
their authority : neither does he omit all men-
tion of them, lest he should seem to speak only
from himself. And again, he styles them
"brethren;" for although the fault be plain,
there is nothing against calling people brethren
still. Consider also his prudence in not speak-
ing of any distinct person, but of the entire
family ; so as not to make them hostile towards
the informer : for in this way he both protects
him, and fearlessly opens the accusation. For
he liad an eye to the benefit not of the one side
only, but of the other also. Wherefore he
saitli not, " It hath been declared to me by cer-
tain," but he indicates also the household, lest
they might suppose that he was inventing.
[4] What was "declared?" "That there
are contentions among you." Thus, when he
is rebuking them, he saith, "That there be no
divisions among you;" but when he is report-
ing the statements of others, he doth it more
gently; saying, "For it hath been declared
unto me . . . that there are contentions amona:
you; in order that he might not bring trouble
upon the informants.
Next he declares also the kind of contention.
Xer. 12. "That each one of you saith, I am
of Paul, and I of Apollos, and I of Cephas."
"I say, contentions," saith he, "I mean, not
about private matters, but of the more grievous
sort." " That each one of you saith ; " for the
corruption pervaded not a part, but the whole
of the Church. And yet they were not speak-
ing about himself, nor about Peter, nor about
Apollos ; but he signifies that if these were not
to be leaned on, much less others. For that
they had not spoken about them, he saith fur-
ther on: "And these things 1 have transferred
in a figure unto myself and Apollos, that ye may
learn in us not to go beyond the things which
are written." For if it were not right for them
to call themselves by the name of Paul, and of
Apollos, and of Cephas, much less of any
others. If under the Teacher and the first of the
Apostles, and one that had instructed so much
people, it were not right to enroll themselves,
much less under those who were nothing. By
way of hyperbole then, seeking to withdraw
them from their disease, he sets down these
names. Besides, he makes his argument less
severe, not mentioning by name the rude
dividers of the Church, but concealing them, as
behind a sort of masks, with the names of the
Apostles.
"I am of Paul, and I of Apollos, and I of
Cephas. Not esteeming himself before Peter
hath he set his name last, but preferring Peter
to himself, and that greatly. He arranged his
statement in the way of climax, (xard aD?r^T;>)
that he might not be supposed to do this for
env}'; or, from jealousy, to be detracting from the
honor of others. \Vherefore also he put his own
name first. For he who puts himself foremost to
be rejected, doth so not for love of honor, but for
extreme contempt of this sort of reputation. He
puts himself, you see, in the way of the whole
attack, and then mentions Apollos, and then
Cephas. Not therefore to magnify himself did
he do this, but in speaking of wrong things he
administers the requisite correction in his own
person first.
[5.] But that those who addicted themselves
to this or that man were in error, is evident.
And rightly he rebukes them, saying, "Ye do
not well in that ye say, ' I am of Paul, and I of
Apollos, and I of Cephas.' " But why did he
add, " And I of Christ?" For although these
who addicted themselves to men were in error,
12
WORKS OF ST. CHRYSOSTOM.
[Homily III.
not surely (ouds -ou Bened. ou d-qTrou Savil.)
those who dedicated themselves unto Christ.
But this was not his charge, that they called
themselves by the Name of Christ, but that
they dill ncit all call themselves by that Name
alone. Anil 1 think that he added this of
himself, wishing to make the accusation more
grievous, and to point out that by this rule
Christ must be considered as belonging to one
party only : although they were not so using the
Name themselves. For that this was what he
hinted at he declared in the sequel, saying,
Ver. 3. 'Ms Christ divided " ^Vhat he saith
comes to this: " Ye have cut in pieces Christ,
and distributed His body." Here is anger!
here is chiding ! here are words full of indigna-
tion ! For whenever instead of arguing he in-
terrogates only, his doing so implies a confessed
absurdity.
But some say that he glanced at something
else, in saying, "Christ is divided:" as if he
had said, "He hath distributed to men and
parted the Church, and taken one share Him-
self, giving them the other." Then in what
follows, he labors to overthrow this absurdity,
saying, " Was Paul crucified for you, or were
ye baptized into the name of Paul ? " Observe
his Christ-loving mind ; how thenceforth he
brings the whole matter to a point in his own
name, shewing, and more than shewing, that
this honor belongs to no one. And that no
one might think it was envy which moved
him to say these things, therefore he is con-
stantly putting himself forward. Observe, too,
his considerate way, in that he saith not, " Did
Paul make the world ? did Paul from nothing
produce you into being?" But only those
things which belonged as choice treasures to the
faithful, and were regarded with great solicitude
— those he specifies, the Cross, and Baptism, and
the blessings following on these. For the
loving-kindness of God towards men is shewn
by the creation of the world also : in nothing,
however, so much as by the (t^? (Toyxara'^dfTeuxi)
condescension through the Cross. And he said
not, "did Paul die for you?" but, "was
Paul crucified?" setting down also the kind of
death.
"Or were ye baptized into the name of
Paul?" Again, he saith not, "did Paul bap-
tize you ? " For he did baptize many : but this
was not the question, by whom they had been
baptized, but, into whose name they had been
baptized ! For since this also was a cause of
schisms, their being called after the name of
those who baptized them, he corrects this error
likewise, saying, " Were ye baptized into the
name of Paul?" "Tell me not," saith he,
"who baptized, but into whose name. For not
he that baptizeth, but he who is invoked in the
Baptism, is the subject of enquiry. For this is
He who forgives our sins' "
And at this point he stays the discourse, and
does not pursue the subject any further. For
he saith not, "Did Paul declare to you the
good things to come ? Did Paul promise you
the kingdom of heaven? " Why, then, I ask,
doth he not add these questions also ? Because
it is not all as one, to promise a kingdom and
to be crucified. For the former neither had
danger nor brought shame ; but the latter, all
these. Moreover, he proves the former from
the latter: for having said, (Rom. viii. 32.)
" He that spared not His own Son," he adds,
" How shall He not with Him also freely give
us all things? And again, (Rom. v. 10.)
"For if when we were enemies we were
reconciled unto God by the death of His Son,
much more being reconciled, we shall be saved."
This was one reason for his not adding what I
just mentioned : and also because the one they
had not as yet, but of the other they had already
made trial. The one were in promise; the
other had already come to pass.
[6.] Ver. 14. "I thank God that I baptized
none of you but Crispus and Gaius." " Why
are you elate at having baptized, when I for my
part even give thanks that I have not done so ! "
Thus saying, by a kind of divine art (oizov^/j'-t^w?)
he does away with their swelling pride upon this
point ; not with the efficacy of the baptism, (God
forbid,) but with the folly of those who were
puffed up at having been baptizers: first, by
showing that the Gift is not theirs ; and,
secondly, by thanking God therefore. For
Baptism truly is a great thing : but its greatness
is not the work of the person baptizing, but of
Him who is invoked in the Baptism : since to
baptize is nothing as regards man's labor, but is
much less than preaching the Gospel. Yea,
again I say, great indeed is Baptism, and without
baptism it is impossible to obtain the kingdom.
Still a man of no singular excellence is able to
baptize, but to preach the Gospel there is need
of great labor.
Ver. 15. He states also the reason, why he
giveth thanks that he had baptized no one.
What then is this reason ? " Lest anyone should
say that ye were baptized into my own name."
Why, did he mean that they said this in those
other cases? Not at all; but, "I fear," saith
he, " lest the disease should proceed even to
that. For if, Avhen insignificant persons and of
little worth baptize, a heresy ariseth, had I, the
first announcer of Baptism, baptized many, it
was likely that they forming a party, would not
' This seems to allude to the words of the ancient Oriental Creed,
as preserved by S. Cyril of Jerusalem, " I believe in one Baptism
of Repentance, for the Remission of Sins ;" (see Bp. Bull, 'Jiid.
Eccl. Cath. c. vi, §. 4. &c. ) into which Creed, in all probability,
the people of Antioch had been baptized.
Homily III.]
HOMILIES ON FIRST CORINTHIANS.
13
only call themselves by my name, but also
ascribe the Baptism to me." For if from the
inferiors so great an evil arose, from those of
higher order it would perhaps have gone on to
something far more grievous.
Ver. 16. Then, having abashed those who
were unsound in this respect and subjoining, " I
baptized also the house of Stephanas," he again
drags down their pride, saying besides, " I know
not whether I baptized any other." For by this
he signifies that neither did he seek much to
enjoy the honor accruing hereby from the
multitude, nor did he set about this work for
glory's sake.
Ver. 1 7. And not by these only, but also by
the next words, he greatly represses their pride,
saying, "Christ sent me not to baptize, but to
preach the Gospel :" for the more laborious part,
and that which needed much toil and a soul of
iron, and that on which all depended, was this.
And therefore it was that Paul had it put into
his hand.
And why, not being sent to baptize, did he
baptize ? Not in contention with Him that sent
him, but in this instance laboring beyond his
task. For he saith not, "I was forbidden,"
but, ' ' I was not sent for this, but for that which
was of the greatest necessity." For preaching
the Gospel is a work perhaps for one or two ;
but baptizing, for everyone endowed with the
priesthood. For a man being instructed and
convinced, to take and baptize him is what any
one whatever might do : for the rest, it is all
effected by the will of the person drawing near,
and the grace of God. But when unbelievers
are to be instructed, there must be great labor,
great wisdom. And at that time there was dan-
ger also annexed. In the former case the whole
thing is done, and he is convinced, who is on
the point of initiation : and it is no great thing
when a man is convinced, to baptize him. But
in the latter case the labor is great, to change
the deliberate will, to alter the turn of mind,
and to tear up error by the roots, and to plant
the truth in its place.
Not that he speaks out all this, neither doth
he argue in so many words that Baptism has no
labor, but that preaching has. For he knows
how always to subdue his tone, whereas in the
comparison with heathen wisdom he is very
earnest, the subject enabling him to use more
vehemency of language.
Not therefore in opposition to Him that sent
him did he baptize ; but, as in the case of the
widows^, though the ajiostles had said, (Acts.
vi. 2.) "it is not fit that we should leave the
Word of God and serve tables," he discharged
the office (Acts xii. 25. -5;^ Siayjnia'/) of a dea-
' Perhaps the allusion is to such places as Acts ii. 30; 24. 17;
t Cor. 16. 4; &c.
con, not in opposition to them, but as some-
thing beyond his task : so also here. For even
now, we commit this matter to the simpler sort
of presbyters, but the word of doctrine unto the
wiser : for there is the labor and the sweat.
Wherefore he saith himself, (i Tim. v. 17.)
"Let the Elders who rule well be counted
worthy of double honor, especially they who
labor in the word and in teaching." For as to
teach the wrestlers in the games is the part of a
spirited and skilful trainer, but to place the
crown on the conqueror's head may be that of
one who cannot even wrestle, (although it be the
crown which adds splendor to the conqueror,)
so also in Baptism. It is impossible to be saved
without it, yet it is no great thing which the
baptizer doth, finding the will ready prepared.
[7.] " Not in wisdom of words, lest the Cress
of Christ should be made of none effect."
Having brought down the swelling pride of
those who were arrogant because of their baptiz-
ing, he changes his ground afterwards to meet
those who boasted about heathen wisdom, and
against them he puts on his armor with more
vehemency. For to those who were puffed up
with baptizing he said, "I give thanks that I bap-
tized no one;" and, " for Christ sent me not to
baptize." He speaks neither vehemently nor
argumentatively, but, having just hinted his
meaning in a few words, passeth on quickly.
But here at the very outset he gives a severe
blow, saying, "Lest the Cross of Christ be made
void." Why then pride thyself on a thing which
ought to make thee hide thy face? Since, if
this wisdom is at war with the Cross and fights
with the Gospel, it is not meet to boast about
it, but to retire with shame. For this was the
cause why the Apostles were not wise; not
through any weakness of the Gift, but lest the
Gospel preached suffer harm. The sort of peo-
ple therefore above mentioned were not those
employed in advocating the Word : rather they
were among its defamers. The unlearned men
were the establishers of it. This was able to
check vain glory, this to repress arrogance, this
to enforce moderation.
"But if it was ' not by wisdom of speech,' why
did they send Apollos who was eloquent? " It
was not, he replies, through confidence in his
power of speech, but because he was (Acts
xviii. 24, 29.) "mighty in the Scriptures," and
"confuted the Jews." And besides the point in
question was that the leaders and first dissemina-
tors of the word were not eloquent ; since these
were the very persons to require some great
power, for the expulsion of error in the first
instance; and then, namely, at the very outset,
was the abundant strength needed. Now He
who could do without educated persons at first,
if afterwards some being eloquent were admitted
14
WORKS OF ST. CHRYSOSTOM.
[Homily III.
by Him, He did so not because He wanted
them, but because He would make no distinc-
tions. For as he needed not wise men to effect
whatever He would, so neither, if any were
afterwards found such, did He reject them on
that account.
[S.] But prove to me that Peter and Paul
were eloquent. Thou canst not : for they were
"unlearned and ignorant rnenl''^ As therefore
Christ, when He was sending out His disciples
into the world, having shewn unto them His
power in Palestine first, and said, (St. Luke xxii.
35. '3ror?y-'«~"f, rec. text (j-of^Tj/zarwy.) " When I
sent you forth without purse and wallet and
shoe, lacked ye any thing?" permitted them
from that time forward to possess both a wallet
and a purse ; so also He hath done here : for
the point was the manifestation of Christ's
power, not the rejection of persons from the
Faith on account of their Gentile wisdom, if
they were drawing nigh. When the Greeks
then charge the disciples with being uneducated,
let us be even more forward in the charge than
they. Nor let any one say, " Paul was wise ; "
but while we exalt those among them who were
great in wisdom and admired for their excellency
of speech, let us allow that all on our side were
uneducated ; for it will be no slight overthrow
which they will sustain from us in that respect
also: and so the victory will be brilliant indeed.
I have said these things, because I once heard
a Christian disputing in a ridiculous manner
with a Greek, and both parties in their mutual
fray ruining themselves. For what things the
Christian ought to have said, these the Greek
asserted ; and what things it was natural to
expect the Greek would say, these the Christian
pleaded for himself. As thus : the dispute being
about Paul and Plato, the Greek endeavord to
show that Paul was unlearned and ignorant ; but
the Christian, from simplicity, was anxious to
prove that Paul was more eloquent than Plato.
And so the victory was on the side of the Greek,
this argument being allowed to prevail. For if
Paul was a more considerable person than Plato,
many probably would object that it was not by
grace, but by excellency of speech that he
prevailed ; so that the Christian's assertion made
for the Greek. And what the Greek said made
for the Christian's; for if Paul was uneducated
and yet overcame Plato, the victory, as I was
saying, was brilliant ; the disciples of the latter,
in a body, having been attracted by the former,
unlearned as he was, and convinced, and
brought over to his side. From whence it is
plain that the Gospel was a result not of human
wisdom, but of the grace of God.
' aypdnfiaroL Koi iSiuiTai.. Acts iv. 13 : there spoken of St. Peter
and St. John, and by St. Chrysostom here quoted from memory as
of St. Peter anc^ St. Paul.
Wherefore, lest we fall into the same error,
and be laughed to scorn, arguing thus with
Greeks whenever we have a controversy with
I them ; let us charge the Apostles with want of
[ learning ; for this same charge is praise. And
when they say that the i\postles were rude, let
us follow up the remark and say that they were
also untaught, and unlettered, and poor, and
vile, and stupid, and obscure. It is not a slan-
der on the Apostles to say so, but it is even a
glory that, being such, they should have out-
shone the whole Avorld. For these untrained,
and rude, and illiterate men, as completely van-
quished the wise, and powerful, and the tyrants,
and those who flourished in wealth and glory
and all outward good things, as though they had
not been men at all: from whence it is manifest
that great is the power of the Cross ; and that
these things were done by no human strength.
For the results do not keep the course of nature,
rather what was done was above all nature.
Now when any thing takes place above nature,
and exceedingly above it, on the side of recti-
tude and utility ; it is quite plain that these .
things are done by some Divine power and co-
operation. And observe ; the fisherman, the
tentmaker, the publican, the ignorant, the un-
lettered, coming from the far distant country of
Palestine, and having beaten off their own
ground the philosophers, the masters of oratory,
the skilful debaters, alone prevailed against
them in a short space of time ; in the midst of
many perils ; the opposition of peoples and
kings, the striving of nature herself, length of
time, the vehement resistance of inveterate
custom, demons in arms, the devil in battle array
and stirring up all, kings, rulers, peoples,
nations, cities, barbarians, Greeks, philosophers,
orators, sophists, historians, laws, tribunals,
divers kinds of punishments, deaths innumer-
able and of all sorts. But nevertheless all these
were confuted and gave way when the fisherman
spake ; just like the light dust which cannot
bear the rush of violent winds. Now what I
say is, let us learn thus to dispute with the
Greeks ; that we be not like beasts and cattle,
but prepared concerning " the hope which is in
us." (i St. Pet. iii. 15.) And let us pause for
a while to work out this topic, no unimportant
one ; and let us say to them. How did the weak
overcome the strong; the twelve, the world?
Not by using the same armor, but in nakedness
contending with men in arms.
For say, if twelve men, unskilled in matters
of war, were to leap into an immense and
armed host of soldiers, themselves not only un-
armed but of weak frame also ; and to receive
no harm from them, nor yet be wounded,
though assailed with ten thousand weapons ;
if while the darts were striking them, with
Homily III.]
HOMILIES ON FIRST CORINTHIANS.
15
bare naked body they overthrew all their foes,
using no weapons but striking with the hand,
and in conclusion killed some, and others took
captive and led away, themselves receiving not
so much as a wound ; would anyone have ever
said that the thing was of man ? And yet the
trophy of the Apostles is mu^.h more wonder-
ful than that. For a naked man's escaping a
wound is not so wonderful by far as that the
ordinary and unlettered person — that a fisher-
nian — should overcom.e such a degree of talent :
(Jrci-orr^ri^ ) and neither for fewness, nor for
poverty, nur for dangers, nor for prepossession
of habit, nor for so great austerity of the pre-
cepts enjoined, nor for the daily deaths, nor
for the multitude of those who were deceived,
nor for the great reputation of the deceivers,
be turned from his purpose.
[9.] Let this, I say, be our way of overpower-
ing them, and of conducting our warfare
against them ; and let us astound them by our
way of life rather than by words. For this is
the main battle, this is the unanswerable argu-
ments the argument from conduct. For though
we give ten thousand precepts of philosophy in
words, if we do not exhibit a life better than
theirs, the gain is nothing. For it is not what
is said that draws their attention, but their
enquiry is, what we do; and they say, "Do
thou first obey thine own words, and then
admonish others. But if while thou sayest,
* infinite are the blessings in the world to come,'
thou seem thyself nailed down to this world,
just as if no such things existed, thy works to
me are more credible than thy words. For
when I see thee seizing other men's goods,
weeping immoderately over the departed, doing
ill in many other things, how shall I believe
thee that there is a resurrection? '* And what
if men utter not this in words? they think it and
turn it often in their minds. And this is what
stays the unblievers from becoming Christians.
Let us win them therefore by our life. Many,
even among the untaught, have in that way
astounded the minds of philosophers, as having
exhibited in themselves also that philosophy
which lies in deeds, and uttered a voice clearer
than a trumpet by their mode of life and self-
denial. For this is stronger than the tongue.
But when I say, " one ought not to bear malice,"
and then do all manner of evils to the Greek,
how shall I be able by words to win him, while
by my deeds I am frightening him away ? Let
us catch them then by our mode of life ; and
by these souls let us build up the Church, and
of these let us amass our wealth. There is
nothing to weigh against a soul, not even the
I whole world. So that although thou give count-
j less treasure unto the poor, thou wilt do no such
work as he who converteth one soul. ( Jer. xv.
19.) " For he that taketh forth the precious from
the vile shall be as my mouth:" so He speaks.
A great good it is, I grant, to have pity on the
poor; but it is nothing equal to the withdrawing
them from error. For he that doth this resem-
bles Paul and Peter: we being permitted to take
up their Gospel, not with perils such as theirs; —
with endurance of famines and pestilences, and
all other evils, (for the present is a season of
peace ;) — but so as to display that diligence which
Cometh of zeal. For even while we sit at home
we may practice this kind of fishery. Who hath
a friend or relation or inmate of his house, these
things let him say, these do ; and he shall be like
Peter and Paul. And why do I say Peter and
Paul ? He shall be the mouth of Christ. For
He saith, " He that taketh forth th^ precious from
the vile shall be as My mouth." And though
thou persuade not to-day, to-morrow thou shalt
persuade. And though thou never persuade, thou
shalt have thine own reward in full. And
though thou persuade not all, a few out of many
thou mayest; since neither did the Apostles
persuade all men ; but still they discoursed with
all, and for all they have their reward. For not
according to the result of the things that are
well done, but according to the intention of the
doers, is God wont to assign the crowns ;
though thou pay down but two farthings, He
receiveth them ; and what He did in the case
of the widow, the same will He do also in the
case of those who teach. Do not thou then,
because thou canst not save the world, despise
the few ; nor through longing after great things,
withdraw thyself from the lesser. If thou canst
not an hundred, take thou charge of ten ; if
thou canst not ten, despise not even five; if
thou canst not five, do not overlook one ; and
if thou canst not one, neither so despair, nor
keep back what may be done by thee. Seest
thou not how, in matters of trade, they who are
so employed make their profit not only of gold
but of silver also? For if we do not slight the
little things, we shall keep hold also of the great.
But if we despise the small, neither shall we
easily lay hand upon the other. Thus individ-
uals become rich, gathering both small things
and great. And so let us act ; that in all things
enriched, we may obtain the kingdom of
i heaven ; through the grace and loving-kindness
of our Lord Jesus Christ, through A\'hom and
with Whom unto the Father together with the
Holy Spirit be glory, power, honor, now and
1 henceforth and for evermore. Amen.
HOMILY IV.
I Cor. i. i8 — 20.
For the word of the cross is to them that perish foolish-
ness; but to us which are saved it is the power of
God. For it is written, I will destroy the wisdom
of the wise, and the prudence of the prudent will I
reject. Where is the Wise? Where is the Scribe?
Where is the Dispuler of the World ?
To the sick and gasping even wholesome meats
are unpleasant, friends and relations burden-
some ; who are often times not even recognized,
but are rather accounted intruders. Much like
this often is the case of those who are perishing
in their souls. For the things which tend to
salvation they know not ; and those who are
careful about them they consider to be trouble-
some. Now this ensues not from the nature of
the thing, but from their disease. And just
what the insane do, hating those who take care
of them, and besides reviling them, the same is
the case with unbelievers also. But as in the case
of the former, they who are insulted then more
than ever compassionate them, and weep, taking
this as the worst symptom of the disease in its
intense form, when they know not their best
friends ; so also in the case of the Gentiles let
us act ; yea more than for our wives let us wail
over them, because they know not the common
salvation. For not so dearly ought a man to
love his wife as we should love all men, and
draw them over unto salvation ; be a man a
Gentile, or be he what he may. For these then
let us weep ; for " the word of the Cross is to
them foolishness," being itself Wisdom and
Power. For, saith he, "the word of the Cross
to them that perish is foolishness."
For since it was likely that they, the Cross
being derided by the Greeks, would resist and
contend by aid of that wisdom, which came
(forsooth) of themselves, as being disturbed by
the expression of the Greeks ; Paul comforting
them saith, think it not strange and unaccount-
able, which is taking place. This is the nature
of the thing, that its power is not recognized by
them that perish. For they are beside them-
selves, and behave as madmen ; and so they
rail and are disgusted at the medicines which
bring health.
[2.] But what sayest thou, 0 man? Christ
became a slave for thee, " having taken the form
16
of a slave," (Phil. ii. 7.) and was crucified, aiid
rose again. And when thou oughtest for this
reason to adore Him risen and admire His loving
kindness ; because what neither father, noi friend,
nor son, did for thee, all this the Lord wrought
for thee, the enemy and offender — when, I say,
thou oughtest to admire Him for these things,
callest thou that foolishness, which is full of so
great wisdom ? Well, it is nothing wonderful ;
for it is a mark of them that perish. not to recog-
nize the things which lead to salvation. Be
not troubled, therefore, for it is no strange nor
unaccountable event, that things truly great are
mocked at by those who are beside themselves.
Now such as are .n this mind you cannot con-
vince by human wisdom. Nay, if you want so
to convince them, you do but the contrary. Foi
the things which transcend reasoning requu-e faith
alone. Thus, should we set about convincing
men by reasonings, how God became man, and
entered into the Virgin's womb, and not commit
the matter unto faith, they will but deride the
more. Therefore they who inquire by reason-
ings, it is they who perish.
And why speak I of God ? for in regard
created things, should we do this, great derision
\v\\\ ensue. For suppose a man, wishing to
make out all things by reasoning ; and let him
try by thy discourse to convince himself how we
see the light ; and do thou try to convince him
by reasoning. Nay, thou canst not : for if thou
sayest that it suffices to see by opening the eyes,
thou hast not expressed the manner, but the
fact. For "why see we not," one will say.
" by our hearing, and with our eyes hear ? And
why hear we not with the nostril, and with the
hearing smell?" If then, he being in doubt
about these things, and we unable to give the
explanation of them, he is to begin laughing,
shall not we rather laugh him to scorn ? " For
since both have their origin from one brain,
since the two members are near neighbors to
each other, why can they not do the same Avork ? "
Now we shall not be able to state the cause, nor
the method of the unspeakable and curious opera-
tion ; and should we make the attempt, we should
be laughed to scorn. Wherefore, leaving this unto
God's power and boundless wisdom, let us be silent
of
HOMII.Y IV.]
HOMILIES ON FIRST CORINTHIANS.
17
Just so with regard to the things of God ;
should we desire to explain them by the wisdom
which is from without, great derision will ensue,
not from their infirmity, but from the folly of
men. For the great things of all no language
can explain.
[3.] Now observe: when I say, "He was
crucified;" the Greek saith, "And how can
this be reasonable? Himself He helped not
when undergoing crucifixion and sore trial at
the moment of the Cross : how then after these
things did He rise again and help others ? For
if He had been able, before death was the
proper time." (For this the Jews actually
said.) (St. Matt, xxvii. 41, 42.) " But He who
helped not Himself, how helped he others ?
There is no reason in it," saith he. True, O
man, for indeed it is above reason ; and unspeak-
able is the power of the Cross. For that being
actually in the midst of horrors, He should have
shewn Himself above all horrors; and being in
the enemy's hold should have overcome ; this
cometh of Infinite Power. For as in the case
of the Three Children, their not entering the
furnace would not have been so astonishing, as
that having entered in they trampled upon the
fire ; — and in the case of Jonah, it was a greater
thing by far, after he had been swallowed by
the fish, to suffer no harm from the monster,
than if he had not been swallowed at all ; — so
also in regard of Christ ; His not dying would
not have been so inconceivable, as that having
died He should loose the bands of death. Say
not then, "why did He not help Himself on the
Crciss? " for he was hastening on to close con-
flict with death himself. (See Hooker, E. P.
V. 48. 9.) He descended not from the Cross,
not because He could not, but because He
would not. For Him Whom the tyranny of
death restrained not, how could the nails of the
Cross restrain?
[4.] But these things, though known to us,
are not so as yet to the unbelievers. Wherefore
he said that " the word of the Cross is to them
that perish foolishness ; but to us who are
saved it is the power of God. For it is writ-
ten, I will destroy the wisdom of the wise, and
the prudence of the prudent will I reject."
Nothing from himself which might give offence,
does he advance up to this point ; but first he
comes to the testimony of the Scripture, and
then furnished with boldness from thence,
adopts more vehement words, and saith,
Ver. 20, 21. "Hath not God made foolish the
wisdom of this world ? Where is the wise ?
Where the Scribe ? Where the disputer of this
world ? Hath not God made foolish the wis-
dom of this world? For seeing that in the wis-
dom of God the world through its wisdom knew
God, it was God's good pleasure through the fool-
: ishness of the preaching to save them that
j believe." Having said, "It is written, I will
I destroy the wisdom of the wise," He subjoins
demonstration from facts, saying, "Where
is the wise? where the Scribe?" at the
same time glancing at both Gentiles and Jews.
For what sort of philosopher, which among
those who have studied logic, which of those
knowing in Jewish matters, hath saved us and
' made known the truth ? Not one. It was the
j fisherman's work, the whole of it.
Having then drawn the conclusion which he
had in view, and brought down their pride, and
said, " Hath not God made foolish the wisdom
of this world?" he states also the reason why
these things were so done. " For seeing that
in the wisdom of God," saith he, " the world
through its wisdom knew not God," the Cross
appeared. Now what means, " in the wisdom
of God ? " The wisdom apparent in those works
whereby it was His will to make Himself known.
For to this end did he frame them, and frame
them such as they are, that by a sort of propor-
tion, (^rr^aXuyujis) from the things which are seen
admiration of the Maker might be learned. Is
the heaven great, and the earth boundless?
Wonder then at Him who made them. For this
heaven, great as it is, not only was made by
Him, but made with ease ; and that boundless
earth, too, was brought into being even as if it
had been nothing. Wherefore of the former
He saith, (Ps. cii. 25. twv/si/vwv LXX.) " The
works of Thy fingers are the heavens," and
concerning the earth, (Is. xl. 23. LXX.) "Who
hath made the earth as it were nothing."
Since then by this wisdom the world was
unwilling to discover God, He employed what
seemed to be foolishness, i. e. the Gospel, to
persuade men ; not by reasoning, but by faith.
It remains that where God's wisdom is, there is
no longer need of man's. For before, to infer
that He who made the world such and so great,
must in all reason be a God possessed of a cer-
tain uncontrollable, unspeakable power ; and by
these means to apprehend Him ; — this was the
part of human wisdom. But now we need no
more reasonings, but faith alone. For to believe
on Him that was crucified and buried, and to
be fully persuaded that, this Person Himself both
rose again and sat down on high ; this needeth
not wisdom, nor reasonings, but faith. For the
Apostles themselves came in not by wisdom, but
by faith, and surpassed the heathen wise men in
wisdom and loftiness, and that so much the
more, as to raise disputings is less than to
receive by faith the things of God. For this
transcends all human understanding.
But how did He " destroy wisdom ? " Being
made known to us by Paul and others like him.
He shewed it to be unprofitable. For towards
iS
WORKS OF ST. CHRYSOSTOM.
[Homily IV.
receiving the evangelical proclamation, neither
is the wise profited at all by wisdom, nor the
unlearned injured at all by ignorance. But if
one may speak somewhat even wonderful, ignor-
ance rather than wisdom is a condition suitable
for that impression, and more easily dealt with.
For the shepherd and the rustic will more
quickly receive this, once for all both repressing
all doubting thoughts and delivering himself to
the Lord. In this way then He destroyed wis-
dom. For since she first cast herself down, she
is ever after useful for nothing. Thus when she
ought to have displayed her proper powers, and
by the works to have seen the Lord, she would
not. Wherefore though she were now willing
to introduce herself, she is not able. For the
matter is not of that kind ; this way of knowing
God being far greater than the other. You see
then, faith and simplicity are needed, and this
we should seek every where, and prefer it before
the wisdom which is from without. For
" God," saith he, " hath made wisdom foolish."
But what is, " He hath made foolish ? " He
hath shewn it foolish in regard of receiving the
faith. For since they prided themselves on it,
He lost no time in exposing it. For what sort
of wisdom is it, when it cannot discover the
chief of things that are good ? He caused her
therefore to appear foolish, after she had first
convicted herself. For if when discoveries
might have been made by reasoning, she proved
nothing, now when things proceed on a larger
scale, how will she be able to accomplish aught?
now when there is need of faith alone, and not
of acuteness? You see then, God hath shewn
her to be foolish.
It was His good pleasure, too, by the foolish-
ness of the Gospel to save ; foolishness, I say,
not real, but appearing to be such. For that
which is more wonderful yet is His having pre-
vailed by bringing in, not another such wisdom
more excellent than the first, but what seemed
to be foolishness. He cast out Plato for ex-
ample, not by means of another philosopher of
more skill, but by an unlearned fisherman. For
thus the defeat became greater, and the victory
more splendid.
[5.] Ver. 22-24. Next, to shew the power of
the Cross, he saith, "For Jews ask for signs
and Greeks seek after wisdom : but we preach
Christ crucified, unto Jews a stumbling-block,
and unto Greeks foolishness ; but unto them
that are called, both Jews and Greeks, Christ
the Power of God, and the ^Visdom of God."
Vast is the import of the things here spoken !
For he means to say how by contraries God
hath overcome, and how the Gospel is not of
man. What he saith is something of this sort.
When, saith he, we say unto the Jews, Believe ;
they answer, Raise the dead. Heal the
demoniacs. Shew unto us signs. But instead
thereof what say we? That He was crucified,
and died, who is preached. And this is enough,
not only to fail in drawing over the unwilling,
but even to drive away those even who are will-
ing. Nevertheless, it drives not away, but
attracts and hold's fast and overcomes.
Again ; the Greeks demand of us a rhetorical
style, and the acuteness of sophistry. But
preach we to these also the Cross : and that
which, in the case of the Jews seemed to be
weakness, this in the case of the Greeks is fool-
ishness. Wherefore, when w^e not only fail in
producing what they demand, but also produce
the very oppcsites of their demand; (for the
Cross has not merely no appearance of being a
sign sought out by reasoning, but even the very
annihilation of a sign ; — is not merely deemed
no proof of power, but a conviction of weak-
ness;— not merely no display of wisdom, but a
suggestion of foolishness;) — when therefore
they who seek for signs and wisdom not only
receive not the things which they ask, but even
hear the contrary to what they desire, and then
by means of contraries are persuaded ; — how is
not the power of Him that is preached unspeak-
able? As if to some one tempest-tost and long-
ing for a haven, you were to shew not a haven
but another wilder portion of the sea, and so
could make him follow with thankfulness? Or
as if a physician could attract to himself the
man that was wounded and in need of reme-
dies, by promising to cure him not with drugs,
but with burning of him again ! For this is a
result of great power indeed. So also the
Apostles prevailed, not simply without a sign,
but even by a thing which seemed contrary to
all the known signs. Which thing also Christ
did in the case of the blind man. For when
He would heal him. He took away the blind-
ness by a thing that increased it : i. e. He put
on clay. (St. John ix. 6.) As then by means
of clay He healed the blind man, so also by
means of the Cross He brought the world to
Himself. That certainly was adding an offence,
not taking an offence away. So did He also
in creation, working out things by their con-
traries. With sand, for instance. He walled
in the sea, having made the weak a bridle to
the strong. He placed the earth upon water,
having taken order that the heavy and the
dense should be borne on the soft and fluid.
By means of the prophets again with a small
piece of wood He raised up iron from the bot-
tom. (2 Kings vi. 5—7.) In like manner also
with the Cross He hath drawn the world to
Himself. For as the water beareth up the earth,
so also the Cross beareth up the world. You see
now, it is proof of great power and wisdom, to
cenvince by means of the things which tell
Homily IV.]
HOMILIES ON FIRST CORINTHIANS.
19
directly against us. Thus the Cross seems to
be matter of offence ; and yet far from offending,
it even attracts.
[6.] Ver. 25. All these things, therefore,
Paul bearing in mind, and being struc k with
astonishment, said that " the foolishness of God
is wiser than men, and the weakness of God is
stronger than men; " in relation to the Cross,
speaking of a folly and weakness, not real but
apparent. For he is answering with respect
unto the other party's opinion. For that which
philosophers were not able by means of reason-
ing to accomplish, this, what seemed to be
foolishness did excellently well. Which then
is the wiser, he that persuadeth the many, or he
that persuadeth few, or rather no one? He who
persuadeth concerning the greatest points, or
about matters which are nothing? (/y.r/5£v
ovrwv Reg. MS. lit] iho/TW'^ Bened.) What
great labors did Plato endure, and his fol-
lowers, discoursing to us about a line, and an
angle, and a point, and about numbers even and
odd, and equal unto one another and unequal,
and such-like spiderwebs ; (for indeed those
webs are not more useless to man's life than
were these subjects ;) and without doing good to
any one great or small by their means, so he
made an end of his life. How greatly did he
labor, endeavoring to show that the soul was
immortal ! and even as he came he went away,
having spoken nothing with certainty, nor per-
suaded any hearer. But the Cross wrought per-
suasion by means of unlearned men ; yea it per-
suaded even the whole world : and not about com-
mon things, but in discourse of God, and the god-
liness which is according to truth, and the evan-
gelical way of life, and the judgment of the
things to come. And of all men it made phi-
losophers : the very rustics, the utterly un-
learned. Behold how " the foolishness of God
is wiser than men, ' ' and ' ' the weakness stronger ?"
How "stronger?" Because it overran the
whole world, and took all by main force, and
while men were endeavoring by ten thousands to
extinguish the name of the Crucified, ^he con-
trary came to pass : that flourished and in-
creased more and more, but they perished and
wasted away ; and the living at war with the
dead, had no power. So that when the Greek
calls me foolish, he shows himself above meas-
ure foolish : since I who am esteemed by him a
fool, evidently appear wiser than the wise.
When he calls me weak, then he shows himself
to be weaker. For the noble things which pub-
licans and fishermen were able to effect by the
grace of God, these, philosophers, and rhetori-
cians, and tyrants, and in short the whole world,
running ten thousand ways here and there,
could not even form a notion of. For what did
not the Cross introduce ? The doctrine con-
cerning the Immortality of the Soul ; that
concerning the Resurrection of the Body ; that
concerning the contempt of things present ; that
concerning the desire of things future. Yea,
angels it hath made of men, and all, every
where, practice self-denial, {(pdoaiKpoufft) and
show forth all kinds of fortitude.
[7.] But among them also, it will be said,
many have been found contemners of death.
Tell me who ? was it he who drank the hemlock ?
But if thou wilt, I can bring forward ten thou-
sand such from within the Church. For had it
been lawful when prosecution befell them to
drink hemlock and depart, all had become
more famous than he. And besides, he drank
when he was not at liberty to drink or not to
drink ; but willing or against his will he must
have undergone it : no effect surely of fortitude,
but of necessity, and nothing more. For even
robbers and man-slayers, having fallen under
the condemnation of their judges, have suffered
things more grievous. But with us it is all
quite the contrary. For not against their will
did the martyrs endure, but of their will, and
being at liberty not to suffer ; shewing forth
fortitude harder than all adamant. This then
you see is no great wonder, that he whom I
was mentioning drank hemlock ; it being no
longer in his power not to drink, and also
when he had arrived at a very great age. For
when he despised life he stated himself to be
seventy years old ; if this can be called despis-
ing. For I for my part could not affirm it :
nor, what is more, can anyone else. But show
me some one enduring firm in torments for
godliness' sake, as I shew thee ten thousand
every where in the world. Who, while his
nails were tearing out, nobly endured ? Who,
while his joints were wrenching {fhaffxa-roiJiivu)'^)
asunder? Who, while his body was cut in
pieces, (toD (jd)/j.azo<} xard/jLipm^ TropOau/jJ'^ou; r?~9
■/.e<falT,i ; ) member by member ? or his head ?
Who, while his bones were forced out by levers?
{avaiJ.oyX£uo!J.iv(i)v) Who, while placed without
intermission upon frying-pans? Who, when
thrown into a caldron ? Show me these
instances. For to die by hemlock is all as
one with a man's continuing in a state of
sleep. Nay even sweeter than sleep is this st it
of death, if report say true. But if certain [of
them] did endure torments, yet of these, too, the
praise is gone to nothing. For on some dis-
graceful occasion they perished ; some for
revealing mysteries ; some for aspiring to
dominion ; others detected in the foulest crimes ;
others again rashly, and fruitlessly, and foolishly,
there being no reason for it, made away with
themselves. But not so with us. ^\'herefcre
of the deeds of those nothing is said ; but tlicse
flourish and daily increase. Which Paul having
20
WORKS OF ST. CHRYSOSTOM.
[Homily IV.
in mind said, " The weakness of God is stronger
than all men."
[8.] For that the Gospel is divine, even from
hence is evident ; namely, whence could it
have occurred to twelve ignorant men to attempt
such great things ? who sojourned in marshes,
in rivers, in deserts; who never at any time
perhaps had entered into a city nor into a
forum; — whence did it occur, to set them-
selves in array against the whole world ? For
that they were timid and unmanly, he shews
who wrote of them, not apologizing, nor endur-
ing to throw their failings into the shade :
which indeed of itself is a very great token of
the truth. What then doth he say about them?
That when Christ was apprehended, after ten
thousand wonders, they fled ; and he who
remained, being the leader of the rest, denied.
Whence was it then that they who when Christ
was alive endured not the attack of the Jews ;
now that He was dead and buried, and as ye
say, had not risen again, nor had any talk with
them, nor infused courage into them — whence
did they set themselves in array against so
great a world ? Would they not have said
among themselves, "what meaneth this?
Himself He was not able to save, and will He
protect us? Himself He defended not when
alive, and will He stretch out the hand unto us
now that he is dead ? Himself, when alive,
subdued not even one nation ; and are we to
convince the whole world by uttering His
Name ?" How, I ask, could all this be reason-
able, I will not say, as something to be done,
but even as something to be imagined ? From
whence it is plain that had they not seen Him
after He was risen, and received most ample
proof of his power, they would not have ven-
tured so great a cast.
[9.] For suppose they had possessed friends
innumerable ; would they not presently have
made them all enemies, disturbing ancient
customs, and removing their father's land-
marks? (o/ita Ms. Reg. tOrj Ben.) But as it
was, they had them for enemies, all, both their
own countrymen and foreigners. For although
they had been recommended to veneration by
everything external, would not all men have
abhorred them, introducing a new polity? But
now they were even destitute of everything ; and
it was likely that even on that account all would
hate and scorn them at once. For whom will
you name ? The Jews? Nay, they had against
them an inexpressible hatred on account of the
things which had been done unto the Master.
The Greeks then? Why, first of all, these had
rejected one not inferior to them ; and no man
knew this so well as the Greeks. For Plato,
who wished to strike out a new form of govern-
ment, or rather a part of government ; and that
not by changing the customs relating to the
gods, but merely by substituting one line of
conduct for another ; was cast out of Sicily, and
went near to lose his life.^ This however did
not ensue : so that he lost his liberty alone.
And had not a certain Barbarian been more
gentle than the tyrant of Sicily, nothing could
have rescued the philosopher from slavery
throughout life in a foreign land. And yet it
is not all one to innovate in affairs of the king-
dom, and in matters of religious worship. For
the latter more than any thing else causes dis-
turbance and troubles men. For to say, "let
such and such an one marry such a woman, and
let the guardians ^ [of the commonwealth] exer-
cise their guardianship so and so," is not
enough to cause any great disturbance : and
especially when all this is lodged in a book,
and no great anxiety on the part of the legis-
lator to carry the proposals into practice. On
the other hand, to say, "they be no gods which
men worship, but demons ; He who was cruci-
fied is God ;" ye well know how great wrath it
kindled, how severely men must have paid for
it, what a flame of war it fanned.
For Protagoras, who was one of them, having
dared to say, " I know of no gods," not going
round the world and proclaiming it, but in a
single city, was in the most imminent peril of
his life^. And Diagoras^ the Milesian^, and
Theodorus, who was called Atheist,^ although
they had friends, and that influence which
comes from eloquence, and were held in
admiration because of their philosophy ; yet
^nevertheless none of these profited them. And
' Plutarch, in Dion. t. v. p. 162. ed. Bryan. "Plato having been
introduced to Diony.sius, they discoursed in general about human
virtue; when Plato maintained that anything might be credible
rather than for tyrants to be truly brave. Then changing the sub-
ject, he argued concerning Justice, that the life of the just is
blessed, of the unjust miserable. The tyrant was not well pleased
with the discourse, understanding it as a reproof: and he was vexed
with the bystanders, who mightily approved the man, and were
taken with his remarks. At last, in anger and bitterness, he asked
him what was his object in coming to Sicily. He said. To look for
a good man. By heaven, he replied, it is clear you have not found
him. Now Dion's friends thought this had been the end of his
anger, and as Plato was anxious to go, they provided him with a
passage in a galley, in which Pollis the Spartan wa's sailing to
r.reece. But Dionysius secretely besought Pollis, if possible, to
kill him at sea, but at any rate to sell him for a slave, for that he
would never be the worse for it, but just as fiappy, in that Justice
of his, though he became a slave. Upon which it is said that Pollis
took Plato to ^gina and sold him there, the /Eginetae being at war
with Athens, and having made a decree, that any Athenian coming
there should be sold."
- <i>uAaKe5, Plato's word in the Republicinx z\\\itn^.
" Cic. de Nat. Deor. i. 23. Protagorasof Abdera, adistinguished
Sophist of his time, having opened a certain treatise with these
words, "Concerning the Gods, I cannot speak of them either as
being or as not being ;" the Athenians banished him from Athens
and Attica, and burned his books in the Assembly. He flourished
about B. C. 444. Clinton, Fasti Hellenici, i. 53.
*B. C. 466. Clinton, F. H. i. 39. The Scholiast on Aris-
tophanes calls him " a writer of songs, called an Atheist ; a bringer
in. of strange gods. Whereupon the Athenians condemned him,
voting a talent of silver to whoever should kill him, and two talents
to any one who should bring him alive : and prevailed on the Pelo-
ponnesians to join with them." Of Theodorus, Cicero says that
he was threatened with death by Lysimachus, but he does not say
that it was for his "atheism :" this must have been between B. C.
306 — 281. Clinton, F. H. i. 174, 184.
'6 MjjAios. Schol. in Aristoph. Ran. 323.
« Cic. de. N. D. i. 23 ; Tusc. Disp. i. 43.
Homily IV.]
HOMILIES ON FIRST CORINTHIANS.
21
the great Socrates, too, he who surpassed in
philosophy all among them, for this reason
drank hemlock, because in his discourses con-
cerning the gods he was suspected of moving
things a little aside. Now if the suspicion alone
of innovation brought so great danger on philo-
sophers and wise men, and on those who had
attained boundless popularity ; and if they
were not only unable to do what they wished,
but were themselves also driven from life and
country ; how canst thou choose but be in
admiration and astonishment, when thou seest
that the fisherman hath produced such an effect
upon the world, and accomplished his purposes ;
hath overcome all both Barbarians and Greeks,
[lo.] But they did not, you will say, intro-
duce strange gods as the others did. Well, and
in that you are naming the very point most to
be wondered at; that the innovation is twofold,
both to pull down those which are, and to an-
nounce the Crucified. For from whence came
it into their minds to proclaim such things?
whence, to be confident about their event?
Whom of those before them could they perceive
to have prospered in any such attempt ? Were
not all men worshipping demons? Were not
all used to make gods of the elements? Was
not the difference [but] in the mode of impiety ?
But nevertheless they attacked all, and over-
threw all, and overran in a short time the whole
world, like a sort of winged beings ; making no
account of dangers, of deaths, of the dilificulty
of the thing, of their own fewness, of the mul-
titude of the opponents, of the authority, the
power, the wisdom of those at war with them.
For they had an ally greater than all these, the
power of Him that had been crucified and was
risen again. It would not have been so won-
drous, had they chosen to wage war with the
world in the literal sense, (noXepLov airrOr^To-/)
as this which in fact has taken place. For
according to the law of battle they might have
stood over against the enemies, and occupying
some adverse ground, have arrayed themselves
accordingly to meet their foes, and have taken
their time for attack and close conflict. But in
this case it is not so. For they had no camp of
their own, but were mingled with their enemies,
and thus overcame them. Even in the midst of
their enemies as they went about, they eluded
their grasp, (/.afid? Reg. l3Xai3d? Bened.) and
became superior, and achieved a splendid vic-
tory ; a victory which fulfils the prophecy that
saith, "Even in the midst of thine enemies
thou shalt have dominion." (Ps. ex. 2) For
this it was, which was full of all astonishment,
that their enemies having them in their power,
and casting them into prison and chains, not
only did not vanquish them, but themselves
also eventually had to bow down to them : the
scourgers to the scourged, the binders in chains
to those who were bound, the persecutors to the
fugitives. All these things then we could say
unto the Greeks, yea much more than these ;
for the truth has enough and greatly to spare.
(jto'/.A-q r^9 d/.r^Osui'} ij -spiouTia.) And if ye
will follow the argument, we will teach you the
whole method of fighting against them. In the
meanwhile let us here hold fast two heads ; How
did the weak overcome the strong ? and. From
whence came it into their thoughts, being such
as they were, to form such plans, unless they
enjoyed Divine aid ?
[11.] So far then as to what we have to say.
But let us shew forth by our actions all excel-
lencies of conduct, and kindle abuntantly the
fire of virtue. For " ye are lights," saith
he, "shining in the midst of the world." (Phil.
II. 15) And unto each of us God hath com-
mitted a greater function than He hath to the
sun: greater than heaven, and earth, and sea;
and by so much greater, as spiritual things be
more excellent than things sensible. When
then we look unto the solar orb, and admire the
beauty, and the body and the brightness of the
luminary, let us consider again that greater and
better is the light which is in us, as indeed the
darkness also is more dreadful unless we take
heed. And in fact a deep night oppresses the
whole world. This is what we have to dispel
and dissolve. It is night not among heretics
and among Greeks only, but also in the multi-
tude on our side, in respect of doctrines and of
life. For many entirely disbelieve the resurrec-
tion ; many fortify themselves with their horos-
cope ; (^yev£(Tf^ iaorol^ iTztrec^t^^oufft) many
adhere to superstitious observances, and to
omens, and auguries, and presages. And some
likewise employ amulets and charms. But to
these also we will speak afterwards, when we
have finished what we have to say to the Greeks.
In the meanwhile hold fast the things which
have been said, and be ye fellow-helpers with
me in the battle ; by your way of life attracting
them to us and changing them. For, as I am
always saying. He that teaches high morality
(nep] <ft.h>fT()<p{a<}) ought first to teach it in his
own person, and be such as his hearers can-
i not do without. Let us therefore become
such, and make the Greeks feel kindly towards
us. And this will come to pass if we make
up our minds not only not to do ill, but also
to suffer ill. Do we not see when little chil-
dren being borne in their father's arms give
him that carries them blows on the cheek, how
sweetly the father lets the boy have his fill of
wrath, and when he sees that he has spent his
passion, how his countenance brightens uj)? In
; like manner let us also act; and as fathers with
[children, so let us discourse with the Greeks.
22
WORKS OF ST. CHRYSOSTOM.
[Homily V.
For all the Greeks are children. And this,
some of their own writers have said, that "that
people are children alwaj's, and no Greek is an
old man." Now children cannot bear to take
thouglit for any thing useful ; so also the Greeks
woukl be for ever at play; and they lie on the
ground, grovelling in posture and in affections.
Moicover, children oftentimes, when we are
<liscoursing about important things, give no
heed to anything that is said, but will even be
laughing all the time : such also are the Greeks.
When we discourse of the Kingdom, they
laugh. And as spittle dropping in abundance
from an infant's mouth, which oftentimes spoils
its meat and drink, such also are the words
flowing from the mouth of the Greeks, vain and
unclean. Even if thou art giving children their
necessary food, they keep on vexing those who
furnish it with evil speech, and we must bear
with them all the while. (ScafiatTzrH^effOac)
Again, children, Avhen they see a robber entering
and taking away the furniture, far from resist-
ing, even smile on the designing fellow; but
shouldest thou take away the little basket or the
rattle (ffsifrrpa) or any other of their play-
things, they take it to heart and fret, tear them-
selves, and stamp on the floor ; just so do the
Greeks also : when they behold the devil pilfer-
ing all their patrimony, and even the things
which support their life, they laugh, and run to
him as to a friend: but should any one take
away any possession, be it vv^ealth or any
childish thing whatsoever of that kind, they cry,
they tear themselves. And as children expose
their hmbs unconsciously, and blush not for
shame ; so the Greeks, wallowing in whoredoms
and adulteries, and laying bare the laws of
nature, and introducing unlawful intercourses,
are not abashed.
Ye have given me vehement applause and
acclamation^, but with all your applause have
a care lest you be among those of v.'hom
these things are said. Wherefore I beseech
you all to become men : since, so long as we
are children, how shall we teach them manli-
ness ? How shall we restrain them from
childish folly? Let us, therefore, become
men ; that we may arrive at the measure of
the stature which hath been marked out for
us by Christ, and may obtain the good things
to come : through the grace and loving-kind-
ness, etc. etc.
HOMILY V.
I Cor. i. 26, 27.
For behold ' your calling, brethren, that not many wise
men after the flesh, not many mighty, not many
noble, [are called;] but God chose the foolish
things of the world, that he might put to shame them
that are wise.
He hath said that "the foolishness of God is
wiser than men; " he hath shewed that human
wisdom is cast out, both by the testimony of
the Scriptures and by the issue of events ; by
the testimony, where he says, " I will destroy
the wisdom of the wise ; " by the event, putting
his argument in the form of a question, and say-
ing, " Where is the wise? Where the Scribe ?"
Again ; he proved at the same time that the
thing is not new, but ancient, as it was presig-
nified and foretold from the beginning. For,
"It is written," saith he. " I will destroy the
wisdom of the wise." Withal he shews that it
was neither inexpedient nor unaccountable for
things to take this course: (for, " seeing that in
the wisdom of God the world," saith he, " knew
not God, God was well pleased through the
' SAeVeTe. He takes it imperatively; see below.
Vulgate, Videte.
So also the
foolishness of preaching to save them which
believe : " ) and that the Cross is a demonstration
of ineffable power and wisdom, and that the
foolishness of God is far mightier than the wis-
dom of man. And this again he proves not by
means of the teachers, but by means of the dis-
ciples themselves. For, " Behold your calling,"
saith he : that not only teachers of an untrained
sort, but disciples also of the like class, were
objects of His choice ; that He chose ' ' not
many wise men" (that is his word) "according
to the flesh." And so that of vs'hich he is
- This custom is referred to by St. Chrysostom in many places
as also by St. Augustin and others : the earliest mention of it
appears to be the censure passed on Paul of Samosata in the synod
of Antioch. A. D 272, for demanding and encouraging such
applause. Vid. Euseb. E. H. vii. 30. St. Chrysostom in his
30th Horn, on the Acts says, " W'hen I am applauded in my speak-
ing, for the moment I feel as an infirm human being, (for u-hy
should not one confess the truth? ). . . .but when I am come home,
and consider that those who have been applauding are no wise
profited, but rather by their applause and acclamation have lost
what good they might have attained, I feel as if I had said
all to no purpose And often I have thought of making a law
to forbid all signs of applause, and to enforce listening in silence
and with becoming order Yea, if you please, let us even now
pass such a law Why do you applaud at the very moment
that I am making a rule to check that practice? &c." iv. 784. Ed.
Savil. Vid. Bingham Antiquit. xiv. 4. 27; Suicer, v. (cpdros.
Homily V.]
HOMILIES ON FIRST CORINTHIANS.
23
I speaking is proved to surpass both in strength
and wisdom, in that it convinces both the many
and the unwise : it being extremely hard to
I convince an ignorant person, especially when
' the discourse is concerning great and necessary
I things. However, they did work conviction.
j And of this he calls the Corinthians themselves
I as witnesses. For, "behold your calling,
brethren," saith he: consider; examine: for
that doctrines so wise, yea, wiser than all,
should be received by ordinary men, testifies
the greatest wisdom in the teacher.
[2.] But what means, "according to the
flesh ? " According to what is in sight ; accord-
ing to the life that now is ; according to the
discipline of the Gentiles. Then, lest he should
seem to be at variance with himself, (for he had
convinced both the Proconsul, (Acts xiii. 12.)
and the Areopagite, (Acts xvii. 34. ) and ApoUos ;
(Acts xviii. 26: through Aquila and Priscilla)
and other wise men, too, we have seen coming
over to the Gospel;) he said not, No wise man,
but, "Not many wise men." For he did not
designedly (aTr()y.zx/.7jpoj;j.i'^iug) call the ignorant
and pass by the wise, but these also he received,
yet the others in much larger number. And
why ? Because the wise man according to the
flesh is full of extreme folly ; and it is he who
especially answers to the term "foolish," when
he will not cast away his corrupt doctrine.
And as in the case of a physician who might
wish to teach certain persons the secrets of his
art, those who know a few things, having a bad
and perverse mode of practicing the art which
they make a point of retaining, would not
endure to learn quietly, but they who knew
nothing would most readily embrace what was
said : even so it was here. The unlearned were
more open to conviction, for they were free
from the extreme madness of accounting them-
selves wise. For indeed the excess of folly is in
these more than any, these, I say, who commit
unto reasoning things which cannot be ascer-
tained except by faith. Thus, suppose the
smith by means of the tongs drawing out the
red-hot iron ; if any one should insist on doing
it with his hand, we should vote him guilty of
extreme folly: so in like manner the philoso-
])hers who insisted on finding out these things
for themselves disparaged the faith. And it
was owing to this that they found none of the
things they sought for.
"Not many mighty, not many noble;" for
these also are filled with pride. And nothing
is so useless towards an accurate knowledge of
God as arrogance, and being nailed down
( -i)iifrrjX(u/Tf)a'. ) to wealth : for these dispose a man
to admire things present, and make no account
of the future ; and they stop up the ears through
the multitude of cares: but "the foolish things
of the world God chose : ' ' which thing is the
greatest sign of victory, that they were unedu-
I cated by whom He conquers. For the Greeks
feel not so much shame when they are defeated
by means of the "wise," but are then con-
founded, when they see the artisan and the scrt
of person one meets in the market more of a
philosopher than themselves. ^Vherefore also
he said himself, "That He might put to shame
the wise." And not in this instance alone hath
he done this, also in the case of the other advan-
tages of life. For, to proceed, "the weak
things of the world He chose that He might put
to shame the strong." For not unlearned per-
sons only, but needy also, and contemptible
and obscure He called, that He might humble
those who were in high places.
V. 18. "And the base things of the world,
and the things that are despised, and the things
that are not, that he might bring to naught the
things that are." Now what doth He call
things "that are not?" Those persons v.'ho
are considered to be nothing because of their
great insignificance. Thus hath He shown
forth His great power, casting down the great
by those who seem to be nothing. The same
elsewhere he thus expresses, (2 Cor. xii. 9.)
' ' For my strength is made perfect in Aveakness. ' '
For a great power it is, to teach outcasts and
such as never applied themselves to any branch
of learning, how all at once to discourse wisely
on the things which are above the heavens.
For suppose a physician, an orator, or any one
else : we then most admire him, when he con-
vinces and instructs those completely unedu-
cated. Now, if to instil into an uneducated
man the rules of art be a very wonderful thing,
much more things which pertain to so
philosophy.
[3.] But not for the wonder's sake only,
neither to shew His own power, hath He done
this, but to check also the arrogant. And
therefore he both said before, "That he might
confound the wise and the strong, that He
might bring to nought the things which are, "
and here again,
V. 29. "That no flesh should glory in the
presence of God." For God doeth all things
to this end, to repress vainglory and pride, to
pull down boasting." "Do you, too," saith he,
"employ yourselves in that work." He doth
all, that Ave may put nothing to our own
account ; that we may ascribe all unto God.
And have ye given }Ourselves over unto this
person or to that ? And what pardon will ye
obtain?"
For God Himself hath shown that it is not
possible we should be saved only b\' ourselves :
and this He did from the beginning. For
neither then could men be saved by themselves ;
ft'
high
24
WORKS OF ST. CHRYSOSTOM.
[Homily V.
but it required their compassing the beauty of
the heaven, antl the extent of the earth, and
the mass of creation besides ; if so they might
be led by the hand to the great artificer of all
the works. And He did this, repressing before-
hand the self-conceit which was after to arise.
Just as if a master who had given his scholar
charge to follow wheresoever he might lead,
when he sees him forestalling, and desiring to
learn all things of himself, should permit him
to go quite astray; and when he hath proved
him incompetent to acquire the knowledge,
should thereupon at length introduce to him
what himself has to teach : so God also com-
manded in the beginning to trace Him by the
idea which the creation gives ; but since they
would not. He, after showing by the experi-
ment that they are not sufficient for themselves,
conducts them again unto Him by another way.
He gave for a tablet, the world ; but the philos-
ophers studied not in those things, neither
were willing to obey Him, nor to approach unto
Him by that way which Himself commanded.
He introduces another way more evident than
the former ; one that might bring conviction
that man is not of himself alone sufficient unto
himself. For then scruples of reasoning might
be started, and the Gentile wisdom employed, on
their part whom He through the creation was
leading by the hand ; but now, unless a man
become a fool, that is, unless he dismiss all reas-
oning and all wisdom, and deliver up himself
unto the faith, it is impossible to be saved.
You see that besides making the way easy, he
hath rooted up hereby no trifling disease,
namely, in forbidding to boast, and have high
thoughts : ' ' that no flesh should glory : " for
hence came the sin, that men insisted on being
wiser than the laws of God ; not willing so to
obtain knowledge as He had enacted : and
therefore they did not obtain it at all. So also
was it from the beginning. He said unto Adam,
"Do such a thing, and such another thou must
not do." He, as thinking to find out some-
thing more, disobeyed ; and even what he had,
he lost. He spake unto those that came after,
"Rest not in the creature; but by means of it
contemplate the Creator." They, forsooth, as if
making out something wiser than what had been
commanded, set in motion windings innumer-
able. Hence they kept dashing against them-
selves and one another, and neither found God,
nor concerning the creature had any distinct
knowledge ; nor had any meet and true opinion
about it. Wherefore again, with a very high
hand, (ix rzaX/.ou T<rj Tzepio'^Td?) lowering their
conceit. He admitted the uneducated first,
showing thereby that all men need the wisdom
from above. And not only in the matter of
knowledge, but also in all other things, both
men and all other creatures He hath consti-
tuted so as to be in great need of Him ; that
they might have this also as a most forcible
motive of submission and attachment, lest turn-
ing away they should perish. For this cause
He did not suffer them to be sufficient unto
themselves. For if even now many, for all
their indigency, despise Him, were the case not
so, whither would they not have wandered in
haughtiness? So that He stayed them from
boasting as they did, not from any grudge
to them, but to draw them away from the
destruction thence ensuing.
[4.] V. 30 "But of Him are ye in Christ
Jesus, who was made unto us wisdom from God,
and righteousness, and sanctification, and
redemption."
The expression " of Him," I suppose he uses
here, not of our introduction into being, but
with reference to the faith : that is, to our hav-
ing become children of God, "not of blood,
nor of the will of the flesh." (St. John i. 13.)
"Think not then, that having taken away our
glorying, He left us so : for there is another, a
greater glorying. His gift. For ye are the
children of Him in whose presence it is not
meet to glory, having become so through
Christ." And since he has said, " The foolish
things of the world He chose, and the base,"
he signifies that they are nobler than all, having
God for their Father. And of this nobility of
ours, not this person or that, but Christ is the
cause, having made us wise, and righteous,
and holy. For so mean the words, ' ' He was
made unto us wisdom."
Who then is wiser than we are who have not
the wisdom of Plato, but Christ Himself, God
having so willed.
But what means, " of God ? " Whenever he
speaks great things concerning the Only-Begot-
ten, he adds mention of the Father, lest any one
should think that the Son is unbegotten. Since
therefore he had affirmed His power to be so
great, and had referred the whole unto the Son,
saying that He had "become wisdom unto us,
and righteousness, and sanctification and
redemption ;" — through the Son again referring
the whole to the Father, he saith, "of God."
But why said he not. He hath made us wise,
but "was made unto us wisdom?" To show
the copiousness of the gift. As if he had said.
He gave unto us Himself. And observe how he
goes on in order. For first He made us wise by
delivering from error, and then righteous and
holy, by giving us the Spirit ; and He hath so
delivered us from all our evils as to be "of Him."
and this is not meant to express communication
of being, (oontuxTsio?) but is spoken concerning
the faith. Elsewhere we find him saying,
"We were made righteousness in Him;" in
Homily V.]
HOMILIES ON FIRST CORINTHIANS.
25
these words, "Him who knew no sin He made
to be sin for us that we might be made the
righteousness of God in Him; " (2 Cor. v. 21.)
but now he saith, "He hath been made right-
eousness unto us ; so that whosoever will may
partake plentifully." For it is not this man
or that who hath made us wise, but Christ.
"He that glorieth," therefore, "let him glory
in Him," not in such or such an one. From
Christ have proceeded all things. Wherefore,
having said, " Who was made unto us wisdom,
and righteousness, and sanctification, and
redemption," he added, "that, according as it
is written, he that glorieth, let him glory in the
Lord."
For this cause also he had vehemently
inveighed against the. wisdom of the Greeks, to
teach men this lesson, (touto aoro Savile ; rouruj
auzw Bened. ) and no other : that (as indeed is no
more than just) they should boast themselves in
the Lord. For when of ourselves we seek the
things which are above us, nothing is more fool-
ish, nothing weaker than we are. In such case,
a tongue well whetted we may have ; but stability
of doctrine we cannot have. Rather, reasonings,
being alone, are like the webs of spiders. For
unto such a point of madness have some
advanced as to say that there is nothing real in
the whole of being : yea, they maintain positively
that all things are contrary to what appears.
Say not therefore that anything is from thy-
self, but in all things glory in God. Impute
unto no man anything at any time. For if
unto Paul nothing ought to be imputed much
less unto any others. For, saith he, (ch. iii. 6.)
" I planted, Apollos watered, but God gave the
increase." He that hath learnt to make his
boast in the Lord, will never be elated, but will
be moderate at all times, and thankful under all
circumstances. But not such is the mind of the
Greeks ; they refer all to themselves ; wherefore
even of men they make gods. In so great
shame hath desperate arrogance plunged them.
[5.] It is time then, in what remains, to go
forth to battle against these. Recollect where we
left our discourse on the former day. We were say-
ing that it was not possible according to human
cause and effect that fishermen should get the
better of philosophers. But nevertheless it
became possible : from whence it is clear that
by grace it became so. We were saying that it
was not possible for them even to conceive such
great exploits: and we shewed that they not
only conceived, but brought them to a conclu-
sion with great ease. Let us handle, to-day,
the same head of our argument : viz. From
whence did it enter their thoughts to expect to
overcome the world, unless they had seen Christ
after He was risen? What? Were they beside
themselves, to reckon upon any such thing
inconsiderately and at random? For it goes
even beyond all madness, to look, without
Divine grace, for success in so great an under-
taking. How did they succeed in it, if they
were insane and frenzied? But if they were in
their sober senses, as indeed the events shewed,
how, but on receiving credible pledges from the
heavens and enjoying the influence which is
from above, did they undertake to go forth to
so great wars, and to make their venture against
earth and sea, and to strip and stand their
ground so nobly, for a change in the customs of
the whole world which had been so long time
fixed, they being but twelve men?
And, what is more, what made them expect
to convince their hearers, by inviting them to
heaven and the mansions above? Even had
they been brought up in honor, and wealth, and
power, and erudition, not even so would it have
been at all likely that they should be roused to
so burthensome an undertaking. However,
there would have been somewhat more of reason
in their expectation. But as the case now stands,
some of them had been occupied about lakes,
some about hides', some about the customs :
than which pursuits nothing is more unprofit-
able towards philosophy, and the persuading
men to have high imaginations : and especially
when one hath no example to shew. Nay, they
had not only no examples to make their success
likely, but they had examples against all likeli-
hood of success, and those within their own
doors.* (ivauka) For many for attempting
innovations had been utterly extinguished, I say
not among the Greeks, for all that was nothing,
but among the Jews themselves at that very
time ; who not with twelve men, but with great
numbers had applied themselves to the work.
Thus both Theudas and Judas, having great
bodies of men, perished together with their dis-
ciples. And the fear arising from their examples
was enough to control these, had they not been
strongly persuaded that victory without divine
power was out of the question.
Yea, even if they did expect to prevail, with
what sort of hopes undertook they such great
dangers, except they had an eye to the world to
come ? But let us suppose that they hoped for
no less than victory; what did they expect to
gain from the bringing all men unto Him.
" who is not risen again," as ye say? For if
now, men who believe concerning the kingdom
of heaven and blessings unnumbered with reluc-
tance encounter dangers, how could they have
undergone so many for nothing, yea rather, for
evil ? For if the things which were done did
• That is, some were fishers in the sea or lake of Tiberi.is, some,
as St. Paul, engaged in making tents out of hides.
» [Dr. Field prefers (he reading, anii these reeeni.}
^6
WORKS OF ST. CHRYSOSTOM.
[Homily V.
not take place, if Christ did not ascend into
heaven ; surely in their obstinate zeal to invent
these things, and convince all the world of
them, they were offending God, and must
expect ten thousand thunderbolts from on high.
[6.] Or, in another point of view; if they
had felt this great zeal while Christ was living,
yet on His death they would have let it go out.
For He would have seemed to them, had He
not risen, as a sort of deceiver and pretender.
Know ye not that armies while the general and
king is alive, even though they be weak, keep
together ; but when those in such office have
departed, however strong they may be, they are
broken up ?
Tell me then, what were the enticing argu-
ments whereupon they acted, when about to
take hold of the Gospel, and to go forth unto all
the world ? Was there any kind of impediment
wanting to restrain them? If they had been
mad, (for I will not cease repeating it,) they
could not have succeded at all ; for no one fol-
lows the advice of madmen. But if they suc-
ceeded as in truth they did succeed, and the
event proves, then none so wise as they. Now
if none were so wise as they, it is quite plain,
they would not lightly have entered upon the
preaching. Had they not seen Him after He
was risen, what was there sufficient to draw them
out unto this war? ^Vhat which would not
have turned them away from it ? He said unto
them, " After three days I will rise again," and
He made promises concerning the kingdom of
heaven. He said, they should master the
whole world, after they had received the Holy
Spirit ; and ten thousand other things besides
these, surpassing all nature. So that if none of
these things had come to pass, although they
believed in Him while alive, after His -death
they would not have believed in Him, unless
they had seen Him after He was risen. For
they have said, "'After three days,' He said,
' I will rise again,' and He hath not arisen. He
promised that He would give the Spirit, and
He hath not sent Him. How then shall His
sayings about the other world find credit with
us, when His sayings about this are tried and
found wanting ? ' '
And why, if He rose not again, did they
preach that He was risen ? * ' Because they
loved Him," you will say. But surely, it was
likely that they would hate Him afterwards, for
deceiving and betraying them ; and because,
having lifted them up with innumerable hopes,
and divorced them from house, and parents,
and all things, and set in hostility against them
the entire nation of Jews, He had betrayed them
after all. And if indeed the thing were of
weakness, they might have pardoned it ; but
now it would be deemed a result of exceeding
malice. For He ought to have spoken the
truth, and not have promised heaven, being a
mortal man, as ye say. So that the very oppo-
site was the likely line for them to take ; to
proclaim the deception, and declare Him a pre-
tender and imposter. Thus again would they
have been rid of all their perils ; thus have put
an end to the war. Moreover, seeing that the
Jews gave money unto the soldiers to say that
they stole the body, if the disciples had come
forward and said, "We stole Him, He is not
risen again," what honor would they not have
enjoyed? Thus it was in their power to be
honored, nay, crowned. Why then did they
for insults and dangers barter away these things,
if it was not some Divine power which influenced
them, and proved mightier than all these ?
[7.] But if we do not yet convince, take this
also into consideration ; that had this not been
so, though they were ever so well disposed, they
would not have preached this Gospel in His
name, but would have treated Him with abhor-
rence. For ye know that not even the names
of those Avho deceive us in this sort are we will-
ing to hear. But for what reason preached they
also His name? Expecting to gain the mastery
through Him ? Truly the contrary was natural
for them to expect ; that even if they had been
on the point of prevailing, they were ruining
themselves by bringing forward the name of a
deceiver. But if they wished to throw into the
shade former events, their line was to be silent;
at any rate, to contend for them earnestly was
to excite more and more both of serious hostility
and of ridicule. From Avhence then did it enter
their thoughts to invent such things? I say,
" invent: " for what they had heard, they had
forgotten. But if, when there was no fear, they
forgot many things, and some did not even
understand, (as also the Evangelist himself
saith,) now that so great a danger came upon
them, how could it be otherwise than that all
should fleet away from them ? Why speak I of
words? when even their love towards their
Master Himself began gradually to fade away,
through fear of what was coming : wherewith
also He upraided them. For since, before
this, they hung upon him, and were asking con-
tinually, " Whither goest Thou," but afterwards
on His drawing out His' discourse to so great
length, and declaring the terrors which at the
very time of the Cross, and after the Cross
should befal them, they just continued speech-
less and frozen through fear ; — hear how He
alleges to them this very point saying, "None
of you asketh Me, Whither goest Thou ? But
because I have said these things unto you, sor-
row hath filled your heart." (St. John xvi.
5 — 6.) Now if the expectation that He would
die and rise again was such a grief to them, had
Homily V.J
HOMILIES ON FIRST CORINTHIANS.
27
they failed to see Him after He was risen, how
could it be less than annihilation ? Yea, they
would have been fain to sink into the depths of
the earth, what with dejection at being so
deceived, and what with dread of the future,
feeling themselves sorely straightened.
Again : from whence came their high doctrines?
for the higher points. He said, they should
hear afterwards. For, saith He, (St. John
xvi. 12.) "I have many things to speak unto
you, but ye cannot bear them now." So that
the things not spoken were higher. And one of
the disciples was not even willing to depart
with Him into Judea, when he heard of dan-
gers, but said, " Let us also go that we may die
with Him," (St. John xi. 16.) taking it hardly^
because he expected that he should die. Now
if that disciple, while he was with Him,
expected to die and shrunk back on that
account, what must he not have expected after-
wards, when parted from Him and the other
disciples, and when the exposure of their shame-
less conduct was so complete ?
[8.] Besides, what had they to say when
they went forth ? For the passion indeed all
the world knew : for He had been hanged on
high, upon the frame of wood, {hpiou) and in
mid-day, and in a chief city, and at a principal
feast and that from which it was least permitted
that any should be absent. But the resurrection
no man saw of those who were without : which
was no small impediment to them in working
conviction. Again, that He was buried, was the
common talk of all : and that His disciples stole
His body, the soldiers and all the Jews declared :
but that He had risen again, no one of them
who were without knew by sight. Upon what
ground then did they expect to convince the
world ? For if, while miracles were taking
place, certain soldiers were persuaded to testify
the contrary, upon what ground did these
expect without miracles to do the work of
preachers, and without having a farthing to con-
vince land and sea concerning the resurrection ?
Again, if through desire of glory they attempted
this, so much the rather would they have
ascribed doctrines each one to himself, and
not to Him that was dead and gone. Will it
be said, men would not have believed them ?
And which of the two was the likelier, being
preached, to win their belief? He that was
apprehended and crucified, or those who had
esjaped the hands of the Jews ?
' St. Chrys. Horn. 62. on St. John. "All feared the violence of
the Jews, but Thomas more than the rest. Wherefire also he said.
Let us also &'c. Some indeed say that he desired to share our
Lord's death: but it is not so: for it is the saying ratherof a coward.
Yet he was not reproved. For as yet He went on bearing their
weakness. Afterwards, however, he (St. Thomas) became stronger
than any. and irreproachable : this being the great wonder, that one
So weak before the time of the Cross, after the Cross and faith in
the Resurrection should be seen more zealous than all. So great is
the power of Christ."
! [9.] Next, tell me with what view were they
! to take such a course? They did not immedi-
I ately, leaving Judgea, go into the Gentile cities,
but went up and down within its limit. But
I how, unless they worked miracles, did they
{convince? For if such they really wrought,
( and work them they did,) it was the result of
God's power. If on the other hand they
wrought none and prevailed, much more won-
derful was the event. Knew they not the Jews
— tell me — and their evil practice, and their
soul full of grudgings ? For they stoned e\en
INIoses, (Numb. xiv. lo. ccmp. Exod. xvii. 4.)
i after the sea which they had crossed on
foot ; after the victory, and that marvellous
trophy which they raised without blood, by
means of his hands, over the Egyptians who
had enslaved them ; after the manna ; after the
rocks, and the fountains of rivers which break
out thence ; after ten thousand miracles in the
land of Egypt and the Red Sea and the wilder-
ness. Jeremiah they cast into a pit, and many
of the prophets they slew. Here, for example,
what saith Elias, after that fearful famine, and
the marvellous rain, and the torch which he
brought down from heaven, and the strange
holocaust ; driven, as he was, to the very
extreme edge of their country: "Lord, thy
prophets they have killed, thine altars they
have digged down, and I am left alone, and
they seek my life." (i Kings xix. 10.) Yet
were not those (who were so persecuted) dis-
turbing any of the established rules. Tell me
then, what ground had men for attending to
these of whom we are speaking ? For, on one
hand, they were meaner persons than any of
the prophets ; on the other, they were introduc-
ing just such novelties as had caused the Jews to
nail even their Master to the Cross.
And in another way, too, it seemed less unac-
countable for Christ to utter such things than for
them ; for He, they might suppose, acted thus to
acquire glory for himself; but these they would
have hated even the more, as waging war with
them in behalf of another.
[10.] But did the laws of the Remans help
them ? Nay, by these they were more invoh'ed
in difficulties. For their language was, (St. John
xix. 12.) "Whosoever maketh himself a king
j is not Caesar's friend." So that this alone was
a sufficient impediment to them, that of Him
; who was accounted an usurper they were first dis-
ciples, and afterwards desirous to strengthen His
cause. What in the world then set them upon rush-
ing into such great dangers? And by what state-
ments about Him would they be likely to gain
credit? that He was crucified? That He was
born of a poor Jewish woman who had been
betrothed to a Jewish carpenter? That He was
of a nation hated by the world ? Nay, all these
28
WORKS OF ST. CHRYSOSTOM.
[Homily V.
things were enough not only to fail of persuad-
ing and attracting the hearers, but also to disgust
every one ; and especially when affirmed by the
tent-maker and the fisherman. Would not the
disciples then bear all these things in mind?
Timid nature can imagine more than the reality,
and such were their natures. Upon what ground
then did they hope to succeed ? Nay, rather,
they had no hope, there being things innumer-
able to draw them aside, if so be that Christ had
not risen. Is it not quite plain even unto the
most thoughtless that unless they had enjoyed a
copious and mighty grace, and had received
pledges of the resurrection, they would have
been unable, I say not, to do and undertake
these things, but even so much as to have them
in their minds? For if when there were so
great hinderances, in the way of their planning,
I say not of their succeeding, they yet both
planned and brought to effect and accomplish-
ing things greater than all expectation, every
one, I suppose, can see that not by hurhan
power but by divine grace they wrought all
things.
Now these arguments we ought to practice,
not by ourselves only, but one with another ;
and thus also the discovery of what remains will
be easier to us.
[i I .] And do not, because thou art an artisan,
suppose that this sort of exercise is out of your
province ; for even Paul was a tent-maker.
"Yes," saith some one, "but at that time he
was also filled with abundant grace, and out of
that he spake all things." Well; but before
this grace, he was at the feet of Gamaliel ; yea,
moreover, and he received the grace, because of
this, that he shewed a mind worthy of the
grace ; and after these things he again put his
hand to his craft. Let no, one, therefore, of those
who have trades be ashamed ; but those, who are
brought up to nothing and are idle, who employ
many attendants, and are served by an immense
retinue. For to be supported by continual
hard work is a sort of asceticism. {<pdo<TO(pia<?
tldo? comp. Hooker, E. P. V. Ixxii. i8.) The
souls of such men are clearer, and their minds
better strung. For the man who has nothing to
do is apter to say many things at random, and do
many things at random ; and he is busy all day
long about nothing, a huge lethargy taking
him up entirely. But he that is employed will
not lightly entertain in himself any thing useless,
in deeds, in words, or in thoughts \ for his whole
soul is altogether intent upon his laborious way
of livelihood. Let us not therefore despise
those who support themselves by the labor of
their own hands; but let us rather call them
happy on this account. For tell me, what
thanks are due unto thee, when after having
received thy portion from thy father, thou goest
on not in any calling, but lavishing away the
whole of it at random ? Knowest thou not that
we shall not all have to render the same account,
but those who have enjoyed greater licence here,
a more exact one; those who were afflicted
with labor, or poverty, or any thing else of this
kind, one not so severe? And this is plain from
Lazarus and the rich man. For as thou, for
neglecting the right use of thy leisure, art justly
accused; so the poor man, who having full
employment hath spent his remnant of time
upon right objects, great will be the crowns
which he shall receive. But dost thou urge that
a soldier's duties should at least excuse thee ; and
dost thou charge them with thy want of leisure?
The excuse cannot be founded in reason. For
Cornelius was a centurion, yet in no way did
the soldier's belt impair his strict rule of life.
But thou, when thou art keeping holiday with
dancers and players, and making entire waste of
thy life upon the stage, never thinkest of excusing
thyself from such engagements by the necessity
of military service or the fear of rulers: but
when it is the Church to which we call you,
then occur these endless impediments.
And what wilt thou say in the day, when
thou seest the flame, and the rivers of fire, and
the chains never to be broken ; and shalt hear
the gnashing of teeth ? Who shall stand up for
thee in that day, when thou shalt see him that
hath labored with his own hand and hath lived
uprightly, enjoying all glory; but thyself, who
art now in soft raiment and redolent of perfumes,
in incurable woe? What good will thy wealth
and superfluity do thee? And the artisan —
what harm will his poverty do him?
Therefore that we may not suffer then, let us
fear what is said now, and let all our time be
spent in employment on things which are really
indispensable. For so, having propitiated God
in regard of our pafet sins, and adding good
deeds for the future, we shall be able to attain
unto the kingdom of heaven : through the favor
and loving-kindness, etc., etc.
HOMILY VI.
I Cor. ii. i, 2.
And I, brethren, when I came to you, came not with
excellency of speech or of wisdom, declaring unto
you the testimony of God. For I determined not to
know any thing among you, save Jesus Christ, and
Him crucified.
Nothing was ever more prepared for combat
than the spirit of Paul; or rather, I should say,
not his spirit, (for he was not himself the
inventor of these things,) but, nothing was ever
equal to the grace working within him, which
overcometh all things. For sufficient indeed is
what had been said before to cast down the
pride of the boasters about wisdom; nay, even
a part of it had been enough. But to enhance
the splendor of the victory, he contends anew
for the points which he had been affirming ;
trampling upon the prostrate foe. Look at it in
this way. He had brought forward the proph-
ecy which saith, "I will destroy the wisdom
of the wise." He had shewn the wisdom of God,
in that by means of what seemed to be fool-
ishness. He destroyed the philosophy of the
Gentiles; he had shewn that the "foolishness of
God is wiser than men ;" he had shewn that not
only did He teach by untaught persons, but also
chose untaught persons to learn of Him. Now he
sheweth that both the thing itself which was
preached, and the manner of preaching it, were
enough to stagger people; and yet did not stag-
ger them. As thus : ''not only," saith he, "are
the disciples uneducated, but I myself also, who
am the preacher."
Therefore he saith, "And I, brethren, "(again
he useth the word "brethren," to smooth down
the harshness of the utterance,)" came not with
excellency of speech, declaring unto you the
testimony of God." "What then? tell me,
hadst thou chosen to come 'with excellency,'
wouldest thou have been able?" "I, indeed,
had I chosen, should not have been able ; but
Christ, if He had chosen, was able. But He
would not, in order that He might render His
trophy more brilliant." Wherefore also in a
former passage, shewing that it was His work
which had been done, His will that the word
should be preached in an unlearned manner, he
said, "For Christ sent me not to baptize, but
to preach the Gospel ; not with wisdom of
words." But far greater, yea, infinitely greater,
than Paul's willing this, is the fact that Christ
willed it.
"Not therefore," saith he, "by display of
eloquence, neither armed with arguments from
without, do I declare the testimony of God."
He saith not " the preaching," but " the testi-
mony 1 of God ; ' ' which word was itself
sufficient to withhold him. For he went
about preaching death : and for this rea-
son he added, "for I determined not to
know anything among you, save Jesus Christ,
and Him crucified." This was the mean-
ing he meant to convey, that he is altogether
destitute of the wisdom which is without ; as
indeed he was saying above," I came not with
excellency of speech:" for that he might have
possessed this also is plain ; for he whose gar-
ments raised the dead and whose shadow
expelled diseases, ^ much more was his soul capa-
ble of receiving eloquence. For this is a thing
which may be taught : but the former tran-
scendeth all art. He then who knows things
beyond the reach of art, much more must he
have had strength for lesser things. But Christ
permitted not ; for it was not expedient.
Rightly therefore he saith, " For 1 determined
not to know any thing :" " for I, too, for my part
have just the same will as Christ."
And to me it seems that he speaks to them in
a lower tone even than to any others, in order
to repress their pride. Thus, the expression, " I
determined to know nothing," was spoken in
contradistinction to the wisdom which is with-
out. " For I came not weaving syllogisms nor
sophisms, nor saying unto you anything else
than " Christ was crucified." They indeed have
ten thousand things to say, and concerning ten
thousand things they speak, winding out long
courses of words, framing arguments and syllo-
gisms, compounding sophisms without end. But
I came unto you saying no other thing than
" Christ was crucified," and all of them I out-
stripped : which is a sign such as no words can
express of the power of Him whom I preach."
'to tiapTvpuov, the marlyrdom, or testimony by death: see
I Tim. ii. 6.
* Here again what is written of St. Peter is taken as if written of
St. Paul : see Acts xix. 12 ; v. 5.
29
30
WORKS OF ST. CHRYSOSTOM.
[Homily VI.
[2.] Ver. 3.- "And I was with you in weak-
ness, and in fear, and in much trembling."
This again is another topic : for not only are
the believers unlearned persons ; not only is he
that speaketh unlearned ; not only is the man-
ner of the teaching of an unlearned cast through-
out ; not only was the thing preached of itself
enough to stagger people ; (for the cross and
death were the message brought ; ) but together
with these there were also other hindrances, the
dangers, and the plots, and the daily fear, and
the being hunted about. For the word " weak-
ness," with him in many places stands for the
persecutions : as also elsewhere. ' ' My weak-
ness which I had in my flesh ye did not set at
nought:" (Gal. iv. 13, 14.) and again, "If I
must needs glory, I will glory of the things
which concern my weakness." (2 Cor. xi. 30.)
What [weakness]? " The governor under Aretas
the king guarded the city of the Damascenes,
desirous to apprehend me." (2 Cor. v. 32.)
And again, " Wherefore I take pleasure in weak-
ness:" (2 Cor. 12 10.) then, saying in what,
he added, "In injuries, in necessities, in dis-
tresses." And here he makes the same state-
ment; for having said, "And I was in weak-
ness," etc. he did not stop at this point, but
explaining the word " weakness," makes men-
tion of his dangers. He adds again, "and in
fear, and in much trembling, I was with you. ' '
' ' How sayest thou ? Did Paul also fear dan-
gers ?' ' He did fear, and dreaded them excess-
ively ; for though he was Paul, yet he was a
man. But this is no charge against Paul, but
infirmity of human nature ; and it is to the
praise of his fixed purpose of mind that when he
even dreaded death and stripes, he did nothing
wrong because of this fear. So that they who
assert that he feared not stripes, not only do not
honor him, but rather abridge greatly his
praises. For if he feared not, Avhat endurance
or what self-restraint was there in bearing the
dangers? I, for my part, on this account
admire him ; because being in fear, and not
simply in " fear," but even in "trembling," at
his perils, he so ran as ever to keep his crown ;
and gave not in for any danger, in his task of
purging out^ the world, and everywhere both by
sea and land sowing the Gospel.
[3.] Ver. 4. "And my speech and my
preaching was not in persuasive words of wis-
dom:" that is, had not the wisdom from
without. Now if the doctrine preached had
nothing subtle, and they that were called were
unlearned, and he that preached was of the
same description, and thereto was added perse-
cution, and trembling, and fear ; tell me, how
did they overcome without Divine power ? And
• exKaSaifKov : there seems to be an allusion to the classical fable
about Hercules, who is represented as "purging the world" of
monsters and oppressors ; Soph. Track. 1078. ed Musgrave.
this is why, having said, " My speech and my
preaching was not in persuasive words of
wisdom," he added, "but in demonstration of
the Spirit and of power."
Dost thou perceive how "the foolishness of
God is wiser than men, and the weakness
stronger ? " They for their part, being unlearned
and preaching such a Gospel, in their chains
and persecution overcame their persecutors.
Whereby ? was it not by their furnishing that
evidence which is of the Spirit ? For this
indeed is confessed demonstration. For who,
tell me, after he had seen dead men rising to life
and devils cast out, could have helped admitting
it?
But seeing that there are also deceiving
wonders, such as those of sorcerers, he removes
this suspicion also. For he said not simply ' ' of
power," but first, "of the Spirit," and then,
' ' of power : ' ' signifying that the things done
were spiritual.
It is no disparagement, therefore, that the
Gospel was not declared by means of wisdom ;
rather it is a very great ornament. For this, it
will be allowed, is the clearest token of its being
divine and having its roots from above, out of
the heavens. Wherefore he added also,
Ver. 5 . " That your faith should not stand in
the wisdom of men, but in the power of God."
Seest thou how clearly in every way he hath
set forth the vast gain of this "ignorance," and
the great loss of this ' ' wisdom ? ' ' For the
latter made void the Cross, but the former pro-
claimed the power of God : the latter, besides
their failing to discover any of those things
which they most needed, set them also upon
boasting of themselves ; the former, besides
their receiving the truth, led them also to pride
themselves in God. Again, wisdom would have
persuaded many to suspect that the doctrine was
of man : this clearly demonstrated it to be
divine, and to have come down from heaven.
Now when demonstration is made by wisdom of
words, even the worse oftentimes overcome the
better, having more skill in words ; and false-
hood outstrips the truth. But in this case it is
not so : for neither doth the Spirit enter into an
unclean soul, nor, having entered in, can it
e\'er be subdued ; even though all possible
cleverness of speech assail it. For the demon-
stration by works and signs is far more evident
than that by words.
[4.] But some one may say perhaps, "If the
Gospel is to prevail and hath no need of words,
lest the Cross be made of none effect ; for what
reason are signs withholden now? " For what
reason? Speakest thou in unbelief and not allow-
ing that they were done even in the times of the
Apostles, or dost thou truly seek to know? If
in unbelief, I will first make my stand against
Homily VI.]
HOMILIES ON FIRST CORINTHIANS.
31
this. I say then, If signs were not done at that
time, how did they, chased, and persecuted,
and trembling, and in chains, and having
become the common enemies of the world, and
exposed to all as a mark for ill usage, and with
nothing of their own to allure, neither speech,
nor show, nor wealth, nor city, nor nation, nor
family, nor pursuit (i-tTrjosu/ia,) nor glory,
nor any such like thing; but with all things
contrary, ignorance, meanness, poverty, hatred,
enmity, and setting themselves against whole
commonwealths, and with such a message to
declare ; how, I say, did they work conviction ?
For both the precepts brought much labor,
and the doctrines many dangers. And they
that heard and were to obey, had been brought
up in luxury and drunkenness, and in great
wickedness. Tell me then, how did they
convince? Whence had they their credibility?
For, as I have just said, If without signs they
wrought conviction, far greater does the wonder
appear. Do not then urge the fact that signs
are not done now, as a proof that they were
not done then. For as then they were use-
fully wrought ; so now are they no longer so
wrought.
Nor doth it necessarily follow from discourse
being the only instrument of conviction, that
now the "preaching" is in "wisdom." For
both they who from the beginning sowed the word
were unprofessional Qr^tcorac) and unlearned,
and spake nothing of themselves; but what
things they received from God, these they
distributed to the world : and we ourselves at
this time introduce no inventions of our own ;
but the things which from them we have
received, we speak unto all. And not even
now persuade we by argumentation ; but from
the Divine Scriptures and from the miracles
done at that time we produce the proof of
what we say. On the other hand, even they
at that time persuaded not by signs alone,
but also by discoursing. And the signs and the
testimonies out of the Old Scriptures, not the
cleverness of the things said, made their words
appear more powerful.
[5.] How then, you will say, is it that signs
were expedient then, and now inexpedient? Let
us suppose a case, (for as yet I am contending
against the Greek, and therefore I speak
hypothetically of what must certainly come to
pass,) let us, I say, suppose a case; and let the
unbeliever consent to believe our affirmations,
though it be only by way of concession : (za''.^
zar/i f70'yt\oiitj.rj'^') for instance. That Christ will
come. When then Christ shall come and all the
angels with Him, and be manifested as God, and
all things made subject unto Him ; will not even
the Greek believe? It is quite plain that he will
also fall down and worship, and confess Him
God, though his stubbornness exceed all reckon-
ing. For who, at sight of the heavens opened
and Him coming upon the clouds, and all the
congregation of the powers above spread around
Him, and rivers of fire coming on, and all
standing by and trembling, will not fall down
before Him, and believe Him God ? Tell me,
then; shall that adoration and knowledge be
accounted unto the Greek for faith? No, on no
account. And why not? Because this is not
faith. For necessity hath done this, and the
evidence of the things seen, and it is not of
choice, but by the vastness of the spectacle the
powers of the mind are dragged along. It
follows that by how much the more evident
and overpowering the course of events, by so
much is the part of faith abridged. For this
reason miracles are not done now.
And that this is the truth, hear what He saith
unto Thomas (St. John xx. 29) "Blessed are
they who have not seen, and yet have believed."
Therefore, in proportion to the evidence where-
with the miracle is set forth is the reward of faith
lessened. So that if now also miracles were
wrought, the same thing would ensue. For that
then we shall no longer know Him by faith,
Paul hath shewn, saying, "For now we walk by
faith, not by sight." (2 Cor. v., 7. vuv not in
the received text.) As at that time, although
thou believe, it shall not be imputed unto thee,
because the thing is so palpable; so also now,
supposing that such miracles were done as were
formerly. For when we admit things which in
no degree and in no way can be made out by
reasoning, then it is faith. It is for this that
hell is threatened, but is not shewn: for if it
were shewn, the same would again ensue.
[6.] Besides, if signs be what thou seekest
after, even now thou mayest see signs, although
not of the same kind ; the numberless predictions
and on an endless variety of subjects: the
conversion of the world, the self-denying ((fclo-
(!i>wi(vj) course of the Barl:)arians, the change
from savage customs, the greater intenseness of
piety. "What predictions?" you will say.
" For all the things just mentioned were written
after the present state of things had begun."
When ? Where ? By whom ? Tell me. How
many years ago ? Will you have fifty, or an hun-
dred ? They had not then, a hundred years ago,
anything written at all. How then did the
world retain the doctrines and all the rest, since
memory would not be sufficient? How knew
they that Peter was crucified? {d'^tn/Mht-idOr^
How could it have entered the minds of
men who came after the events had taken
place to foretell, for instance, that the Gos-
pel should be preached in every part of the
whole world ? that the Jewish institutions should
cease, and never return again ? And they who
32
WORKS OF ST. CHRYSOSTOM.
[Homily VI.
gave up their lives for the Gospel, how would
they have endured to see the Gospel adul-
terated ? And how would the writers have won
credit, miracles having ceased ? And how
could the writings have penetrated to the region
of Barbarians, and of Indians, and unto the very
bounds of the ocean, if the relators had not been
worthy of credit? The writers, too, who were
they ? "When, how, and why, did they write at
all? Was it to gain glory to themselves ? Why
then inscribed they the books with other men's
names? "Why, from a wish to recommend the
doctrine." As true, or as false? For if you
say, they stuck to it, as being false; their join-
ing it at all was out of all likelihood : but if as
being truth, there was no need of inventions
such as you speak of. And besides, the proph-
ecies are of such a kind, as that even until now
time has been unable to force aside the predicted
course of things : (w? /x^ dovdadai liia^eaOat xP^''"i*
ra eipTjiiha) for the destruction indeed of
Jerusalem took place many years ago ; but there
are also other predictions which extend along
from that time until His coming ; which exam-
ine as you please: for instance, this, "lam
with you alway, even unto the end of the world :
(St. Matt, xxviii. 20.) and, " Upon this Rock
I will build My Church, and the gates of hell
shall not prevail against it : " (St. Matt. xvi.
18.) and, " This Gospel shall be preached unto
all nations:" (St. Matt. xxiv. 14.) and
that which the woman which was an
an harlot did^ : and many others more than
these. Whence then the truth of this predic-
tion if indeed it were a forgery? How did
" the gates of hell " not " prevail " against "the
Church? " How is Christ always " with us? "
For had He not been "with us," the Church
would not have been victorious. How was the
Gospel spread abroad in every part of the world ?
They also who have spoken against us are
enough to testify the antiquity of the books ; I
mean, such asCelsu*s2 and he of Batanea^, who
came after him. For they, I suppose, were not
speaking against books composed after there
time.
[7] And besides, there is the whole world
which with one consent hath received the Gos-
pel. Now there could not have been so great
1 Vid. St. Matt. xxvi. 13. and comp. St. Luke vii. 37. which two
texts St. Chrys. apparently considers as relating to the same per-
son : but in his commentary on St. Matthew xxvi. 6. he distinctly
says they were not the same. The Fathers are divided on this
point. Tertullian (de Pudic. 11.) and, St. Augustin \de Con-
sensu Evangelist ii. 79.) consider them as the .same, St. August-
in adding, that she was led to repeat the action with circum-
stances that shewed her increased perfection : Ambrosiaster (in
loc.) leaves the matter doubtful.
2 Celsus, the Epicurean philosopher, against whom Origen
wrote about A. D. 170.
3 Porphyry ; so called also by St. Jerome, in the Preface to his
Commentary on Gatatians where the Editor's conjecture is, that
the name was that of Porphyry's residence or birth, but that it
was also a term of reproach, alluding to the fat bulls of Basan, Ps.
xxii. 12. He is commonly called a Tyrian, but they suppose that
Batanea, which is in Syria, was a colony of Tyre.
agreement from one end of the earth to the
other, unless it had been the Grace of the
Spirit ; but the authors of the forgery would
have been quickly found out. Neither could so
great excellencies have originated from inven-
tions and falsehoods. Dost thou not see the
whole world coming in ; error extinguished ; the
austere wisdom {(fdofToftay) of the old monks
shining brighter than the sun ; the choirs of the
virgins; the piety among Barbarians; all men
serving under one yoke ? For neither by us
alone were these things foretold, but also from
the beginning, by the Prophets. For you will
not, I trow, cavil at their predictions also : for
the books are with their enemies, and through
the zeal of certain Greeks they have been trans-
ferred into the Greek tongue. Many things then
do these also foretell concerning these matters,
shewing that it was God who should come
among us.
[8] Why then do not all believe now?
Because things have degenerated : and for
this we are to blame. (For from hence the dis-
course is addressed unto us also.) For surely
not even then did they trust to signs alone, but
by the mode of life also many of the converts
were attracted. For, ' ' Let your light so shine
before men," saith He, "that they may see
your good works, and glorify your Father which
is in heaven." (St. Matt. v. i6.) And, "They
were all of one heart and one soul, neither said
any man that aught of the things which he
possessed was his own, but they had all things
common ; and distribution was made unto every
man, according as he had need." ; (Acts iv.
32, 35.) and they lived an angelic life.
And if the same were done now, we
should convert the whole world, even without
miracles. But in the meanwhile, let those who
will be saved attend to the Scriptures ; for they
shall find there both these noble doings, and
those which are greater than these. For it may
be added that the Teachers themselves surpassed
the deeds of the others ; living in hunger, in
thirst, and nakedness. But we are desirous of
enjoying great luxury, and rest, and ease; not
so they: they cried aloud, "Even unto the
present hour we both hunger, and thirst, and
are naked, and are buffeted, and have no cer-
tain dwelling place. (I Cor. iv. ii.) And some
ran from Jerusalem unto Illyricum, (Rom.
XV. 19.) and another unto the country of
the Indians, and another unto that of the
Moors, and this to one part of the world,
that to another. Whereas we have not the cour-
age to depart even out of our own country ; but
seek for luxurious living and splendid houses
and all other superfluities. For which of us
ever was famished for the word of God's sake?
Which ever abode in a wilderness ? Which ever
Homily VII.]
HOMILIES ON FIRST CORINTHIANS.
33
set out on a distant peregrination? Which of
our teachers lived by the labor of his hands to
assist others? Which endured death daily?
Hence it is that they also who are with us have
become slothful. For suppose that one saw
soldiers and generals struggling with hunger, and
thirst, and death, and with all dreadful things,
and bearing cold and dangers and all like
lions, and so prospering ; then afterwards, relax-
ing that strictness, and becoming enervated, and
fond of wealth, and addicted to business and
bargains, and then overcome by their enemies ^
it were extreme folly to seek for the cause of
all this. Now let us reason thus in our own
case and that of our ancestors ; for we too have
become weaker than all, and are nailed down
unto this present life.
And if one be found having a vestige of the
ancient wisdom, leaving the cities and the
market-places, and the society of the world, and
the ordering of others, he betakes himself to the
mountains : and if one ask the reason of that
retirement, he invents a plea which cannot meet
with allowance. For, saith he, " lest I perish
too, and the edge of my goodness be taken off, I
start aside." Now how much better were it for
thee to become less keen, and to gain others, than
abiding on high to neglect thy perishing brethren ?
When, however, the one sort are careless
about virtue, and those who do regard it with-
draw themselves far from our ranks, how are we
to subdue our enemies ? For even if miracles
were wrought now, who would be persuaded ?
Or who of those without would give heed unto
us, our iniquity being thus prevalent? For so
it is, that our upright living seems unto the many
the more trustworthy argument of the two : mira-
cles admitting of a bad construction on the part
of obstinate bad men : whereas a pure life will
have abundant power to stop the mouth of the .
devil himself.
[9.] These things I say, both to governors
and governed ; and, before all others, unto
myself ; to the end that the way of life shown
forth in us may be truly admirable, that taking
our appropriate stations, we may look down on
all things present ; may despise wealth, and not
despise hell ; overlook glory, and not overlook
salvation ; endure toil and labor here, lest we
fall into punishment there. Thus let us wage
war with the Greeks ; thus let us take them cap-
tive with a captivity better than liberty.
But while we say these things without inter-
mission, over and over, they occur very seldom.
Howbeit, be they done or not, it is right ♦j
remind you of them continually. For if some
are engaged in deceiving by their fair speech, so
much more is it the duty of those who allure
back unto the truth, not to grow weary of speak-
ing what is profitable. Again: if the deceivers
make use of so many contrivances — spending as
they do money, and applying arguments, and
undergoing dangers, and making a parade of
their patronage — much more should we, who
are winning men from deceit, endure both dan-
gers and deaths, and all things ; that we may
both gain ourselves and others, and become to
our enemies irresistible, and so obtain the prom-
ised blessings, through the grace and loving-
kindness, etc.
HOMILY VII
I Cor. ii. 6, 7.
Howbeit we speak wisdom among the perfect, yet a
wisdom not of this world, nor of the rulers of this
world, which are coming to naught ; but we speak
God's wisdom in a mystery, even the wisdom
that hath been hidden, which God fore-ordained
before the worlds unto our glory.
Darkness seems to be more suital)le than
light to those that are diseased in their eye-
sight : wherefore they betake themselves by pre-
ference to some room that is thoroughly shaded
over. This also is the case with the wisdom
which is spiritual. As the wisdom which is of
God seemed to be foolishness unto those with-
out : so their own wisdom, being foolishness
indeed, was accounted by them wisdom. The
result has been just as if a man having skill in
navigation were to promise that without a ship
or sails he would pass over a boundless tract of
sea, and then endeavor by reasonings to prove
that the thing is possible ; l)ut some other per-
son, ignorant of it all, committing himself to a
ship and a steersman and sailors, were thus to
sail in safety. For the seeming ignorance of
this man is wiser than the wisdom of the other.
For excellent is the art of managing a ship ; but
when it makes too great professions it is a kind
of folly. And so is every art which is not con-
tented with its own proper limits. Just so the
wisdom which is without [were wisdom indeed']
' There seems to be a word or two wanting in the text here, which
has been supplied by conjecture in the translation. [But they are
found in Codex C. Aretinus].
34
WORKS OF ST. CHRYSOSTOM.
[Homily VII.
if it had had the benefit of the spirit. But
since it trusted all to itself and supposed that it
wanted none of that help, it became foolishness,
although it seemed to be wisdom. Wherefore
ha\'ing first exposed it by the facts, then and
' not till -then he calls it foolishness ; and hav-
ing first called the wisdom of God folly, accord-
ing to their reckoning, then and not till then he
shews it to be wisdom. ( For after our proofs, not
before, we are best able to abash the gainsayers.)
His words then are, ' ' Howbeit we speak wis-
dom among the perfect :" for when I, accounted
foolish and a preacher of follies, get the better
of the wise, I overcome wisdom, not by fool-
lishness but by a more perfect wisdom ; a wis-
dom, too, so ample and so much greater, that the
other appears foolishness. Wherefore having
before called it by a name such as they named it at
that time, and having both proved his victory from
the facts, and shewn the extreme foolishness of the
other side : he thenceforth bestows upon it its
right name, saying, " Howbeit we speak wis-
dom among the perfect. " " Wisdom' ' is the name
he gives to the Gospel, to the method of salva-
tion, the being saved by the Cross. " The per-
fect," are those who believe. For indeed they
are "perfect," who know all human things to be
utterly helpless, and who overlook them from
the conviction that by such they are profited
nothing : such were the true believers.
"But not a wisdom of this world." For
where is the use of the wisdom which is without,
terminating here and proceeding no further,
and not even here able to profit its possessors ?
Now by the " rulers of the world," here, he
means not certain demons, as some suspect\
but those in authority, those in power, those
who esteem the thing worth contending about,
philosophers, rhetoricians and writers of
speeches (Xoyoypdcfou?). For these were the
dominant sort and often became leaders of the
people.
"Rulers of the world" he calls them, because
beyond the present world their dominion extends
not. Wherefore, he adds further, "which are
coming to nought ;" disparaging it both on its own
account, and from those who wield it. For
having shewn that it is false, that it is foolish,
that it can discover nothing, that it is weak, he
shews moreover that it is but of short duration.
[2.] "But we speak God's wisdom in a
mystery." What mystery ? For surely Christ
saith, (St. Matt. x. 27. yjxor'xrars rec. text
dxouere.) "What ye have heard in the ear,
proclaim upon the housetops." How then does
he call it " a mystery?" Because that neither
» e. g. Origen, in Lament iv. ii ; in Ezek. //om. xiii. §. i ; Com.
in Si. Matt. §. 125; St. Athanasius on Ps. cviii. (cix. Heb.) v.
15. t. i. 1194. Ed. Bened. The author of the Questions and Answers
published with St. Justin Martyr's works agrees with St. Chrysos-
tom ; see qu. cviii, clxx. Why may not both be right ?
angel nor archangel, nor any other created
power knew of it before it actually took
place. Wherefore he saith, (Ephes. iii. lo.)
" That now unto the principalities and
powers in heavenly places might be known by
the Church the manifold wisdom of God. ' ' And
this hath God done in honor to us, so that they
not without us should hear the mysteries. For
we, too, ourselves, whomsoever we make our
friends, use to speak of this as a sure proof of
friendship towards them, that we tell our secrets
to no one in preference to them. Let those
hear who expose to shame^ the secrets of the
Gospel, and unto all indiscriminately display
the ' 'pearls ' ' and the doctrine, and who cast ' 'the
holy things" unto "dogs," and "swine," and use-
less reasonings. For the Mystery wants no
argumentation ; but just what it is, that only
is to be declared. Since it will not be a mystery,
divine and whole in all its parts, when thou
addest any thing to it of thyself also.
And in another sense, too, a mystery is so
called ; because we do not behold the things
which we see, but some things we see and
others we believe. For such is the nature of
our Mysteries. I, for instance, feel differently
upon these subjects from an unbeliever. I hear,
" Christ was crucified; " and forthwith I admire
His loving-kindness unto men : the other
hears, and esteems it weakness. I hear, ' ' He
became a servant ; " and I wonder at his care for
us : the other hears, and counts it dishonor.
I hear, " He died ;" and am astonished at His
might, that being in death He was not holden,
but even broke the bands of death : the other
hears, and surmises it to be helplessness. He
hearing of the resurrection, saith, the thing is a
legend ; I, aware of the facts which demonstrate
it, fall down and worship the dispensation of
God. He hearing of a laver, counts it merely
as water: but I behold not simply the thing
which is seen, but the purification of the soul
which is by the Spirit. He considers only that
my body hath been washed ; but I have believed
that the soul also hath become both pure and
holy ; and I count it the sepulchre, the resur-
rection, the sanctification, the righteousness,
the redemption, the adoption, the inheritance,
the kingdom of heaven, the plenary effusion
(Xftpriyiav) of the Spirit. For not by the sight
do I judge of the things that appear, but by the
eyes of the mind. I hear of the "Body of
Christ : " in one sense I understand the expres-
sion, in another sense the unbeliever.
And just as children, looking on their
books, know not the meaning of the letters,
neither know what they see ; yea more, if even
a grown man be unskilful in letters, the same
thing will befall him ; but the skilful will find
- iKnonTTfvovTei;. vid. Cone. Ant. A. D. 270. ap. E. H. vii. 30.
Homily VII.]
HOMILIES ON FIRST CORINTHIANS.
35
much meaning stored up in the letters, even
complete lives and histories : and an epistle in
the hands of one that is unskilful will be
accounted but paper and ink; but he that
knows how to read will both hear a voice, and
hold converse with the absent, and will reply
whatsoever he chooses by means of writing : so
it is also in regard of the Mystery. Unbelievers
albeit they hear, seem not to hear: but the
faithful, having the skill which is by the Spirit,
behold the meaning of the things stored therein.
For instance, it is this very thing that Paul sig-
nified, when he said that even now the word
preached is hidden : for " unto them that per-
ish. " he saith, "it is hidden." (2 Cor. iv.
ish.
In another point of view, the word indicates
also the Gospel's being contrary to all expecta-
tion. By no other name is Scripture wont to
call what happens beyond all hope and above
all thought of men. Wherefore also in another
place, "My mystery is for Me'," and for
Mine. And Paul again, (2 Cor. xv. 51,) " Behold,
I shew you a mystery : we shall not all sleep,
but we shall all be changed."
[3.] And though it be everywhere preached,
still is it a mystery; for as we have been com-
manded, "what things we have heard in the
ear, to speak upon the house tops, " so have we
been also charged, " not to give the holy things
unto dogs nor yet to cast our pearls before
swine. " (St. Matt. vii. 9.) For some are carnal
and do not understand : others have a veil upon
their hearts and do not see : wherefore that is
above all things a mystery, which everywhere
is preached, but is not known of those who have
not a right mind ; and is revealed not by wis-
dom but by the Holy Ghost, so far as is pos-
sible for us to receive it. And for this cause a
man would not err, who in this respect also
should entitle it a mystery, the utterance
whereof is forbidden. (jLr.npprjTov) For not
even unto us, the faithful, hath been committed
entire certainty and exactness. Wherefore Paul
also said, (ch. xiii. 9.) " We know in part, and
we prophesy in part : for now we see in a mir-
ror darkly; but then face to face."
[4.] For this cause he saith, "We speak
wisdom in a mystery, the hidden wisdom which
God fore-ordained before the worlds unto our
glory. Hidden:" that is, that no one of the
powers above hath learnt it before us; neither
do the many know it now.
"Which he fore-ordained unto our glory"
' This is the rendering, in some old Greek version, though not
intheLXX, of the clause in Isaiah XXIV. i6. which in our author-
ized version runs, "My leanness, my leanness; woe unto me!"
"Mystery" stands for the Chaldee"a secret :" which meaning the
Targum of Jonathan gives to the word in this place : as do the Vul-
gate, and the Syriac according to Walton. The received reading
of the LXX may be explained as a pharaphrase of this rendering.
The words, " and /or mine," seem added by St. Chrysost )m.
and yet, elsewhere he saith, "unto his own
glory," for he considereth our salvation to be
His own glory : even as also He calleth it His
own riches, (vid. Ephes. iii. 8,) though He be
Himself rich in good and need nothing in order
that He may be rich.
"Fore-ordained," he saith, pointing out the
care had of us. For so those are accounted
most both to honor and to love us, whosoever
shall have laid themselves out to do us good from
the very beginning: which indeed is what
fathers do in the case of children. For although
they give not their goods until afterwards, yet
at first and from the beginning they had pre-
determined this. And this is what Paul is
earnest to point out now ; that God always loved
us even from the beginning and when as yet we
were not. For unless He had loved us, He
would not have fore-ordained our riches. Con-
sider not then the enmity which hath come
between; for more ancient than that was the
friendship.
As to the words, "before the worlds," {jzpo
Twv aiw'^iov) they mean eternal. For in another
place also He saith thus, ' ' Who is before the
worlds." The Son also, if you mark it, will
be found to be eternal in the same sense. For
concerning Him he saith, (Heb. i. 2.) "By
Him He made the worlds;" which is equiva-
lent to subsistence before the worlds ; for it is
plain that the maker is before the things which
are made.
[5.] Ver. 8. "Which none of the rulers of
this world knew; for had they known, they
would not have crucified the Lord of Glory."
Now if they knew not, how said He unto
them, (St. John vii. 28.) "Ye both know Me,
and ye know whence I am? " Indeed, concern-
ing Pilate the Scripture saith, he knew not.
(vid. St. John xix, 9.) It is likely also that
neither did Herod know. These, one might
say, are called rulers of this world: but if
a man were to say that this is spoken concern-
ing the Jews also and the Priests, he would not
err. For to these also He saith, (St. John viii.
19.) "Ye know neither Me nor My Father."
How then saith He a little before, "Ye both
know Me, and ye know whence I am?" How-
ever, the manner of this way of knowledge and
of that hath already been declared in the
Gospel; (Hom. 49. on St. John,) and, not to
be continually handling the same topic, thither
do we refer our readers.
What then? was their sin in the matter of the
Cross forgiven them? For He surely did say,
"Forgive them." (Luke xxiii. 34.) If they
repented, it was forgiven. For even he who set
countless assailants on Stephen and ])ersecuted
the Church, even Paul, became the champion of
the Church. Just so then, those others also who
36
WORKS OF ST. CHRYSOSTOM.
[Homily VII.
chose to repent, had forgiveness: and this
indeed Paul himself meant, when he exclaims,
(Rom xi. II, I, 2). "I say then, have they
stumbled that they should fall? God forbid."
"I say then, hath God cast away His people
whom He foreknew? God forbid." Then, to
shew that their repentance was not precluded,
he brought forward as a decisive proof his own
conversion, saying, "For I also am an Israelite."
As to the words, "They knew not;" they
seem to me to be said here not concerning
Christ's Person, but only concerning the dispen-
sation hidden in that event: (tts/ji aur^? rou
Tzpay/iaro? Tr^9 olxovoiiiai;,) as if he had said, what
meant "the death," and the "Cross," they
knew not. For in that passage also He said
not, "They know not Me," but, "They know
not what they do;" that is, the dispensation
which is being accomplished, and the mystery,
they are ignorant of. For they knew not that
the Cross is to shine forth so brightly ; that it is
made the salvation of the world, and the recon-
ciliation of God unto men; that their city should
be taken; and that they should suffer the
extreme of wretchedness.
By the name of "wisdom," he calls both
Christ, and the Cross and the Gospel. Oppor-
tunely also he called Him, "The Lord of
glory." For seeing that the Cross is counted a
matter of ignominy, he signifies that the Cross
was great glory : but that there was need of
great wisdom in order not only to know God but
also to learn this dispensation of God : and the
wisdom which was without turned out an obsta-
cle, not to the former only, but to the latter
also.
[6.] Ver. 9. "But as it is written, Things
which eye saw not and ear heard not, and
which entered not into the heart of man, what-
soever things God prepared for them that love
Him."
Where are these words written ? Why, it is
said to have been " written," then also, when it
is set down, not in words, but in actual events,
as in the historical books^ ; or when the same
meaning is expressed, but not in the very same
words, as in this place : for the words, "They
to whom it was not told about Him shall see,
and they who have not heard shall understand,"
(Is. lii. 15 ; Sept. Comp. Rom. xv. 21. ; Is.
Ixiv. 4.) are the same with "the things which
eye hath not seen, nor ear heard." Either then
this is his meaning, or probably it was actually
written in some books, and the copies have per-
ished. For indeed many books were destroyed,
and few were preserved entire even in the first
captivity. And this is plain, in those which
' Of which, perhaps. He shall be called a Nazarene, St. Matt,
ii. 23. is an instance: although that indeed is not said to be " writ-
ten," but spoken by the Prophets.
remain to us.* For the Apostle saith (Acts iii.
24.) "From Samuel and the Prophets which
follow after they have all spoken concerning
Him : ' ' and these their words are not entirely
extant. Paul, however, as being learned in the
law and speaking by the Spirit, would of course
know all with accuracy. And why speak I of
the captivity? Even before the captivity many
books had disappeared ; the Jews having rushed
headlong to the last degree of impiety : and this
is plain from the end of the fourth book of Kings,
(2 Kings xxii. 8. 2 Chron. xxxiv. 14.) for
the book of Deuteronomy could hardly be found,
having been buried somewhere in a dunghilP.
And besides, there are in many places double
prophecies, easy to be apprehended by the wiser
sort ; from which we may find out many of the
things which are obscure.
[7.] What then, hath " eye not seen what God
prepared ? ' ' No. For who among men saw the
things which were about to be dispensed?
Neither then hath "the ear heard, nor hath it
entered into the heart of man." How is this?
For if the Prophets spoke of it, how saith he,
"Ear hath not heard, neither hath it entered
into the heart of man ? " It did not enter ; for
not of himself alone is he speaking, but of the
whole human race. What then ? The Prophets,
did not they hear ? Yes, they heard ; but the
prophetic ear was not the ear ' ' of man : " for
not as men heard they, but as Prophets. Where-
fore he said, (Is. 1. 4. Sept.) " He hath added
unto me an ear to hear," meaning by "addi-
tion" that which was from the Spirit. From
whence it was plain that before hearing it had
not entered into the heart of man. For after the
gift of the Spirit the heart of the Prophets was
not the heart of man, but a spiritual heart ; as
also he saith himself, " We have the mind of
Christ" (v. 16.) as if he would say, "Before we
had the blessing of the Spirit and learnt the
things which no man can speak, no one of us
nor yet of the Prophets conceived them in his
mind. How should we ? since not even angels
know them. For what need is there to speak,"
saith he, " concerning ' the rulers of this world,'
seeing that no man knew them, nor yet the
powers above ? ' '
What kind of things then are these? That
by what is esteemed to be the foolishness of
preaching He shall overcome the world, and the
nations shall be brought in, and there shall be
reconciliation of God with men, and so great
blessings shall come upon us !
How then have we "known ? Unto us," he
saith, " God hath revealed them by His Spirit ;"
* [Dr. Field prints the original with a capital letter, making it^
Paraleipomena, the lxx. name for the books of Chronicles, and
refers to II. Chron. ix. -zg, xii. 5, xiii. 22. C.]
^ Two circumstances in this account appear to be traditional:
that the book found was that of Deuteronomy; and that the place
where it was found was a dunghill.
HOMILV VII.]
HOMILIES ON FIRST CORINTHIANS.
37
not by the wisdom which is without ; for this
like some dishonored handmaid hath not been
permitted to enter in, and stoop down and look
into (see St. John xx. 5.) the mysteries pertain-
ing to the Lord. Seest thou how great is the
difference between this wisdom and that ? The
things which angels knew not, these are what she
hath taught us : but she that is without, hath done
the contrary. Not only hath she failed to
instruct, but she hindered and obstructed, and
after the event sought to obscure His doings,
making the Cross of none effect. Not then
simply by our receiving the knowledge, does he
describe the honor vouchsafed to us, nor by our
receiving it with angels, but, what is more, by
His Spirit conveying it to us.
[7.] Then to show its greatness, he saith, If
the Spirit which knoweth the secret things of
God had not revealed them, we should not have
learned them. Such an object of care was this
whole subject to God, as to be among His
secrets. Wherefore we needed also that Teacher
who knoweth these things perfectly; for "the
Spirit," (v. 10, II, 12.) saith he, " searcheth all
things, even the deep things of God." For the
word "to search" is here indicative not of
ignorance, but of accurate knowledge : it is the
very same mode of speaking which he used even
of God, saying, "He that searcheth the hearts
knoweth what is the mind of the Spirit." (Rom.
viii. 27.) Then having spoken with exact-
ness concerning the knowledge of the Spirit,
and having pointed out that it is as fully equal
to God's knowledge, as the knowledge of a man
itself to itself ; and also, that we have learned all
things from it and necessarily from it ; he added,
"which things also we speak, not in words
which man's wisdom teacheth, but which the
Holy Ghost teacheth ; comparing spiritual things
with spiritual." Seest thou to what point he
exalted us because of the Teacher's dignity?
For so much are we wiser than they as there is
difference between Plato and the Holy Spirit ;
they having for masters the heathen rhetoricians ;
but we, the Holy Spirit.
[8.] But what is this, "comparing spiritual
things with spiritual?" When a thing is
spiritual and of dubious meaning, we adduce
testimonies from the things which are spiritual.
For instance, I say, Christ rose again — was
born of a Virgin ; I adduce testimonies and types
and demonstrations ; the abode of Jonah in the
whale and his deliverance afterwards ; the
child-bearing of the barren, Sarah, Rebecca,
and the rest ; the springing up of the trees
which took place in paradise (Gen. ii. 5.) when
there had been no seeds sown, no rains sent
down, no furrow drawn along. For the things
to come were fashioned out and figured forth, as
in shadow, by the former things, that these
which are now might be believed when they
came in. And again we shew, how of the
earth was man, and how of man alone the
woman ; and this without any intercourse what-
ever; how the earth itself of nothing, the
power of the Great Artificer being every where
sufficient for all things. Thus " with spiritual
things" do I "compare spiritual," and in no
instance have I need of the wisdom which is
without — neither its reasonings nor its embel-
lishments. For such persons do but agitate the
weak understanding and confuse it ; and are not
able to demonstrate clearly any one of the
things which they affirm, but even have the
contrary effect. They rather disturb the mind
and fill it with darkness and much perplexity.
Wherefore he saith, "with spiritual things com-
paring spiritual."^ Seest thou how superfluous
he sheweth it to be ? and not only superfluous,
but even hostile and injurious : for this is meant
by the expressions, "lest the Cross of Christ
be made of none effect," and, " that our (' your
faith,' rec. text) faith should not stand in the
wisdom of men." And he points out here, that
it is impossible for those who confidently entrust
every thing to it, to learn any useful thing : for
[9.] Ver. 14. "The natural man receiveth
not the things of the Spirit."
It is necessary then to lay it aside first.
"What then," some man will say; "is the
wisdom from without stigmatized ? And yet it
is the work of God." How is this clear ? since
He made it not, but it was an invention of
thine. For in this place he calls by the term
"wisdom" curious research and superfluous
elegance of words. But should any one say
that he means the human understanding ; even
in this sense the fault is thine. For thou
bringest a bad name upon it, who makest a bad
use of it ; who to the injury and thwarting of
God demandest from it things which indeed it
never had. Since then thou boastest therein
and fightest with God, He hath exposed its
weakness. For strength of body also is an
excellent thing, but when Cain used it not as he
ought, God disabled him and made him tremble
(Gen. iv. 12, 14. Sept. "sighing and trem-
bling," rec. ver. "fugitive and vagabond.")
Wine also is a good thing ; but because the
Jews indulged in it immoderately, God pro-
hibited the priests entirely from the use of the
fruit. 2 And since thou also hast abused wisdom
unto the rejecting of God, and hast demanded
of it more than it can do of its own strength ;
in order to withdraw thee from human hope, he
hath shewed thee its weakness.
' [Principal Edwards explains the phrase adopting the A. V.,
as " combining revealed truths so as to form a consistent and well-
proportioned system" Com. in io."]
^ i. e. when they were in course of attendance on the tabernacle.
Levit. X. 8. 9.
38
WORKS OF ST. CHRYSOSTOM.
[Homily VII,
For (to proceed) he is " a natural man, who
attributes every thing to reasonings of the mind
and considers not that he needs help from
above ; which is a mark of sheer folly. For God
bestowed it that it might learn and receive help
from Him, not that it should consider itself
sufficient unto itself. For eyes are beautiful
and useful, but should they choose to see with-
out light, their beauty profits them nothing ; nor
yet their natural force, but even doth harm. So
if you mark it, any soul also, if it choose to see
without the Spirit, becomes even an impedi-
ment unto itself.
" How then, before this," it will be said,
" did she see all things of herself? " Never at
any time did she this of herself but she had
creation for a book set before her in open view.
But when men having left off to walk in the
way which God commanded them, and by the
beauty of visible objects to know the Great
Artificer, had entrusted to disputations the lead-
ing-staff of knowledge ; they became weak and
sank in a sea of ungodliness ; for they presently
brought in that which was the abyss of all evil,
asserting that nothing was produced from things
which were not, but from uncreated matter ; and
from this source they became the parents of ten
thousand heresies.
Moreover, in their extreme absurdities they
agreed ; but in those things wherein they seemed
to dream out something wholesome, though it
were only as in shadows, they fell out with one
another; that on both sides they might be
laughed to scorn. For that out of things which
are not nothing is produced, nearly all with one
accord have asserted and written ; and this with
great zeal. In these absurdities then they were
urged on by the Devil. But in their profitable
saymgs, wherein they seemed, though it were
but darkly, (iv alviyimTt,) to find some part of
what they sought, in these they waged war
with one another : for instance, that the soul is
immortal ; that virtue needs nothing external ;
and that the being good or the contrary is not
of necessity nor of fate.
Dost thou see the craft of the Devil ? If any
where he saw men speaking any thing corrupt,
he made all to be of one mind ; but if any where
speaking any thing sound, he raised up others
against them ; so that the absurdities did not
fail, being confirmed by the general consent, and
the profitable parts died away, being variously
understood. Observe how in every respect
the soul is unstrung, (arovo?) and is not
sufficient unto herself. And this fell out as one
might expect. For if, being such as she is, she
aspire to have need of nothing and withdraw
herself from God ; suppose her not fallen into
that condition, and into what extreme madness
would she not have insensibly sunk? If,
endowed with a mortal body, she expected
greater things from the false promise of the
Devil — (for, "Ye shall be," said he, "as
gods" Gen. iii. 4) — to what extent would she
not have cast herself away, had she received
her body also, from the beginning, immortal.
For, even after that, she asserted herself to be
unbegotten and of the essence of God, through
the corrupt mouth of the Manicheans^ and it was
this distemperature which gave occasion to her
invention of the Grecian gods. On this account,
as it seems to me, God made virtue laborious,
with a view to bow down the soul and to bring
it to moderation. And that thou mayest con-
vince thyself that this is true, (as far as from
trifles one may guess at any thing great,) let us
learn it from the Israelites. They, it is well
known, when they led not a life of toil but
indulged in relaxation, not being able to bear
prosperity, fell away into ungodliness. What
then did God upon this ? He laid upon them
a multitude of laws with a view to restrain their
licence. And to convince you that these laws
contribute not to any virtue, but were given to
them as a sort of curb, providing them with an
occasion of perpetual labor; hear what saith
the prophet concerning them; "I gave them
statutes which were not good." Ezek, xx. 25.
What means, "not good?" Such as did not
much contribute towards virtue. Wherefore he
adds also, "and ordinances whereby they
shall not live."
[10.] "But the natural man receiveth not the
things of the Spirit."
For as with these eyes no man could learn the
things in the heavens; so neither the soul
unaided the things of the Spirit. And why
speak I of the things in heaven ? It receives not
even those in earth, all of them. For beholding
afar off a square tower, we think it to be round;
but such an opinion is mere deception of the
eyes : so also we may be sure, when a man by
means of his understanding alone examines the
things which are afar off much ridicule will
ensue. For not only will he not see them such
as indeed they are, but will even account them
the contraries of what they are. Wherefore he
added, "for they are foolishness unto him"
But this comes not of the nature of the things,
but of his infirmity, unable as he is to attain to
their greatness through the eyes of his soul.
[11.] Next, pursuing his contrast, he states
the cause of this, saying, "he knoweth not
because they are spiritually discerned : " i. e. the
things asserted require faith, and to apprehend
them by reasonings is not possible, for their
■ ' Manes opposed to each other two diverse and adverse princi-
ples, alike eternal and coeternal : and fancied two natures and sub-
stances, Good and Bad ; in this following eider heretics ;" (some
of the Gnostics, see S. Aug. above, §. 6, 14, 16, 21, 22 ) ... .
" Hence they are compelled to affirm that good souls are of the
same nature with God." S. Aug.iZ't^ Hiaresibus, §. 46.
Homily V'IL]
HOMILIES ON FIRST CORINTHIANS.
39
magnitude exceeds by a great deal the meanness
of our understanding. Wherefore he saith,
"but he that is spiritual judgeth all things, yet
he himself is judged of no man." For he that
has sight, beholds himself all things that apper-
tain to the man that has no sight ; but no sight-
less person discerns what the other is about. So
also in the case before us, our own matters and
those of unbelievers, all of them we for our part
know ; but ours, they know not henceforth any
more. We know what is the nature of things
present, what the dignity of things to come ;
and what some day shall become of the world
when this state of tilings shall be no more, and
what sinners shall suffer, and the righteous shall
enjoy. And that things present are nothing
worth, we both know, and their meanness we
expose; (for to "discern" is also to expose;)
(dvaxphetv, ikiy^tiv) and that the things to come
are immortal and immoveable. All these things
are known to the spiritual man ; and what the
natural man shall suffer when he is departed into
that world ; and what the faithful shall enjoy
when he hath fulfilled his journey from this :
none of which are known to the natural man.
[i2.] Wherefore also, subjoining a plain
demonstration of what had been affirmed, he
saith, "For who hath known the mind of the
Lord, that he may instruct Him? But we have
the mind of Christ. " That is to say, the things
which are in the mind of Christ, these we know,
even the very things which He willeth and hath
revealed. For since he had said, "the Spirit
had revealed them;" lest any one should set
aside the Son, he subjoins that Christ also
shewed us these things. Not meaning this, that
all the things which He knoweth, we know ; but
that all the things which we know are not
human so as to be open to suspicion, but of His
mind and spiritual.
For the mind which we have about these
things we have of Christ ; that is, tiie
knowledge which we have concerning the things
of the faith is spiritual ; so that with reason we
are "judged of no man. " For it is not pos-
sible that a natural man should know divine
things. Wherefore also he said, " For who
hath known the mind of the Lord ? " implying
that our own mind which we have about these
things, is His mind. And this, " that he may
.instruct Him, " he hath not added without rea-
son, but with reference to what he had just now
said, "the spiritual man no one discerneth. "
For if no man is able to know the mind of God,
much less can he teach and correct it. For this
is the meaning of, "that he may instruct
Him. "
Seest thou how from every quarter he repels
the wisdom which is without, and shews that
the spiritual man knoweth more things and
greater ? For seeing that those reasons, ' ' That
no flesh should glory;" and, "For this cause
hath He chosen the foolish things, that He
might confound the wise men;" and, "Lest
the Cross of Christ should be made void:"
seemed not to the imbelievers greatly worthy of
credit, nor yet attractive, or necessary, or use-
ful, he finishes by laying down the principal
reason ; because in this way we most easily see
from Whom we may have the means of learning
even high things, and things secret, and things
which are above us. For reason was absolutely
made of none effect by our inability to appre-
hend through Gentile wisdom the things above us.
You may observe, too, that it was more
advantageous to learn in this way from the
Spirit. For that is the easiest and clearest of
all teaching.
"But we have the mind of Christ. " That
is, spiritual, divine, that which hath nothing
human. For it is not of Plato, nor of Pythago-
ras, but it is Christ Himself, putting His own
things into our mind.
This then, if naught else, let us revere, O
beloved, and let our life shine forth as most
excellent ; since He also Himself maketh this a
sure proof of great friendship, viz. the revealing
His secrets unto us : where He saith, (St. John
XV. 15.) "Henceforth I call you not servants,
for all ye are My friends ; for all things which I
have heard from My Father I have told unto
you : " that is, I have had confidence towards you.
Now if this by itself is a proof of friendship,
namely, to have confidence : when it appears
that He has not only confided to us the mys-
teries conveyed by words, (rd dta p-qijAriov
liixjrrjpia) but also imparted to us the same con-
veyed by works, (iJjd tuiv ipyujv, i. e. sacra-
mental actions) consider how vast the love of
which this is the fruit. This, if nothing else,
let us revere ; even though we will not make
any such great account of hell, yet let it be
more fearful than hell to be thankless and ungrate-
ful to such a friend and benefactor. And not as
hired servants, but as sons and freemen, let us
do all things for the love of our Father; and let
us at last cease from adhering to the world that
w^e may put the Greeks also to shame. For
even now desiring to put out my strength
against them, I shrink from so doing, lest haply,
surpass them as we may by our arguments and
the truth of what we teach, we bring upon our-
selves much derision from the comparison of our
way of life ; seeing that they indeed, cleaving
unto error and having no such conviction, abide
by philosophy, but we do just the contrary.
However, I will say it. For it may be, it may
be that in practising how to contend against
them, we shall long as rivals to become better
than they in our mode of life also.
40
WORKS OF ST. CHRYSOSTOM.
[Homily VIL
[14.] I was saying not long ago, that it would
not have entered the Apostles' thoughts to
preach what they did preach, had they not
enjoyed Divine Grace; and that so far from suc-
ceeding, they would not even have devised such
a thing. Well then, let us also to-day prosecute
the same subject in our discourse; and let us
shew that it was a thing impossible so much as to
be chosen or thought of by them, if they had not
had Christ among them : not because they were
arrayed, the weak against the strong, not because
few against many, not because poor against
rich, not because unlearned against wise, but
because the strength of their prejudice, too, was
great. For ye know that nothing is so strong
with men as the tyranny of ancient custom. So
that although they had not been twelve only, and
not so contemptible, and such as they really
were, but another world as large as this, and
with an equivalent number arrayed on their
side, or even much greater; even in this case
the result would have been hard to achieve.
For the other party had custom on their side,
but to these their novelty was an obstacle. For
nothing so much disturbs the mind, though it be
done for some beneficial purpose, as to innovate
and introduce strange things, and most of all
when this is done in matters relating to divine
worship and the glory of God. And how great
force there is in this circumstance I will now
make plain ; first having made the following
statement that there was added also another dif-
ficulty with regard to the Jews. For in the case
of the Greeks, they destroyed both their gods
and their doctrines altogether; but not so did
they dispute with the Jews, but many of their
doctrines they abolished, while the God who had
enacted the same they bade them worship. And
affirming that men should honor the legislator,
they said, "obey not in all respects the law
which is of Him ;" for instance, in the keeping
the Sabbath, or observing circumcision, or offer-
ing sacrifices, or doing any other like thing. So
that not only was custom an impediment, but also
the fact, that when they bade men worship God,
they bade them break many of His laws.
[15.] But in the case of the Greeks great was
the tyranny of custom. For if it had been a
custom of ten years only, I say not of such a
length of time, and if it had preoccupied but
a few men, I say not the whole world, when
these persons made their approaches; even in
this case the revolution would have been hard to
effect. But now sophists, and orators, and
fathers, and grandfathers, and many more ancient
than all these, had been preoccupied by the
error: the very earth and sea, and mountains
and groves, and all nations of Barbarians, and
all tribes of the Greeks, and wise men and ignor-
ant, rulers and subjects, women and men,
young and old, masters and slaves, artificers and
husbandmen, dwellers in cities and in the coun-
try ; all of them. And those who were instructed
would naturally say, "What in the world is
this? Have all that dwell in the world been
deceived? both sophists and orators, philoso-
phers and historians, the present generation and
they who were before this, Pythagoreans, Pla-
tonists, generals, consuls, kings, they who in all
cities from the beginning were citizens and col-
onists, both Barbarians and Greeks? And are
the twelve fishermen and tent-makers and pub-
licans wiser than all these? Why, who could
endure such a statement?" However, they
spake not so, nor had it in their mind, but did
endure them, and owned that they were wiser
than all. Wherefore they overcame even all.
And custom was no impediment to this, though
accounted invincible when she hath acquired her
full swing by course of time.
And that thou mayest learn how great is the
strength of custom, it hath oftentimes prevailed
over the commands of God,. And why do I
say, commands ? Even over very blessings.
For so the Jews when they had manna, required
garlic ; enjoying liberty they were mindful of
their slavery ; and they were continually longing
for Egypt, because they were accustomed to it.
Such a tyrannical thing is custom.
If thou desire to hear of it from the heathens
also ; it is said that Plato, although well aware
that all about the gods was a sort of imposture,
condescended to all the feasts and all the rest of
it, as being unable to contend with custom ; and
as having in fact learnt this from his master.
For he, too, being suspected of some such
innovation, was so far from succeeding in what
he desired that he even lost his life ; and this,
too, after making his defence. And how many
men do we see now by prejudice held in
idolatry, and having nothing plausible to say,
when they are charged with being Greeks, but
alleging the fathers, and grandfathers, and great
grandfathers. For no other reason did some of
the heathens call custom, second nature. But
when doctrines are the subject-matter of the
custom, it becomes yet more deeply rooted.
For a man would change all things more easily
than those pertaining to religion. The feeling
of shame, too, coupled with custom, was enough
to raise an obstacle ; and the seeming to learn,
a new lesson in extreme old age, and that of
those who were not so intelligent. And why
wonder, should this happen in regard of the
soul, seeing that even in the body custom hath
great force ?
[16.] In the Apostles' case, however, there
was yet another obstacle, more powerful than
these ; it was not merely changing custom so
ancient and primitive, but there were perils also
Homily VII.
HOMILIES ON FIRST CORINTHIANS.
41
under which the change was effected. For they
were not simply drawing men from one custom
to another, but from a custom wherein was no
fear to an undertaking which held out threats
of danger. For the believer must immediately
incur confiscation, persecution, exile from his
country ; must suffer the worst ills, be hated of
all men, be a common enemy both to his own
people and to strangers. So that even if they
had invited men to a customary thing out of
novelty, even m this case it would have been a
difficult matter. But when it was from a custom
to an innovation, and with all these terrors to
boot, consider how vast was the obstacle !
And again, another thing, not less than those
mentioned, was added to make the change
difficult. For besides the custom and the
dangers, these precepts were both more burden-
some, and those from which they withdrew men
were easy and light. For their call was from
fornication unto chastity ; from love of life unto
sundry kinds of death ; from drunkenness unto
fasting ; from laughter unto tears and compunc-
tion ; from covetousness unto utter indigence ;
from safety unto dangers : and throughout all
they required the strictest circumspection. For,
" Filthiness," (Ephes. v. 4.) saith he, "and
foolish talking, and jesting, let it not proceed
out of your mouth." And these things they
spake unto those who knew nothing else than
how to be drunken and serve their bellies ; who
celebrated feasts made up of nothing but of
"filthiness" and laughter and all manner of
revellings (xw/xtofJt'a? drrafnj?.) So that not only
from the matter pertaining to severity of life
were the doctrines burthensome, but also from
their being spoken unto men who had been
brought up in careless ease, and "filthiness,"
and " foolish talking," and laughter and revel-
lings. For who among those who had lived in
these things, when he heard, (Matt. x. 38) " If
a man take not up his cross and follow Me, he
is not worthy of Me ;" and, (Ibid. 34) " I came
not to send peace but a sword, and to set a man
at variance with his father, and the daughter at
variance with her mother," would not have felt
himself chilled all over (hapxr/rre)? And who,
when he heard, "If a man bid not farewell to
home and country and possessions, he is not
worthy of Me," would not have hesitated,
would not have refused ? And yet there were
men, who not only felt no chill, neither shrunk
away when they heard these things, but ran to
meet them and rushed upon the hardships, and
eagerly caught at the precepts enjoined. Again,
to be told, "For every idle word we shall give
account;" (Matt. xii. 36) and, "whosoever
looketh upon a woman to lust after her, hath
committed adultery with her as soon as seen; "
(Matt. V. 28, 25) and, "whosoever is angry
without cause shall fall into hell ; ' ' — which of
the men of that day would not these things have
frightened off? And yet all came running in,
and many even leaped over the boundaries of
the course. What then was their attraction ?
Was it not, plainly, the power of Him who was
preached ? For suppose that the case were not
as it is, but just contrary*, that this side was the
other, and the other this ; would it have been
easy, let me ask, to hold fast and to drag on
those who resisted ? We cannot say so. So
that in every way that power is proved divine
which wrought so excellently. Else how, tell
me, did they prevail with the frivolous and the
dissolute, urging them toward the severe and
rough course of life ?
[17.] Well; such was the nature of the
precepts. But let us see whether the doctrine
was attractive. Nay, in this respect also there
was enough to frighten away the unbelievers.
For what said the preachers ? That we must
worship the crucified, and count Him as God,
who was born of a Jewish woman. Now
who would have been persuaded by these
words, unless divine power had led the way ?
That indeed He had been crucified and buried,
all men knew ; but that He had risen again and
ascended, no one save the Apostles had seen.
But, you will say, they excited them by
promises and deceived them by an empty sound
of words. Nay, this very topic most particularly
shews ( even apart from all that has been said )
that our doctrines are no deceit. For all its
hardships took place here, but its consolations
they were to promise after the resurrection.
This very thing then, for I repeat it, shews that
our Gospel is divine. For why did no one of
the believers say, "I close not with this, neither
do I endure it ? Thou threatenest me with hard-
ships here, and the good things thou promisest
after the resurrection. Why, how is it plain
that there will be a resurrection ? Which of
the departed hath returned ? Which of those
at rest hath risen again ? Which of these hath
said what shall be after our departure hence ? "
But none of these things entered into their
minds ; rather they gave up their very lives for
the Crucified. So that this bare fact was more
than anything a proof of great power ; first, their
working conviction at once, touching matters so
important, in persons that had never in their
lives before heard of any such thing ; secondly,
that they prevailed on them to take the difficulties
upon trial, and to account the blessings as
matter of hope. Now if they had been deceivers
they would have done the contrary : their good
things they would have promised as of this
world (ivr£u0£v, so St. John xviii. 1^6.) ; the
' i. e. suppose miracles and the attempt to convert had been the
other way, from strictness to ease and pleasure.
42
WORKS OF ST. CHRYSOSTOM.
[Homily VII.
fearful
whether
future.
Nothing
do tiiey
For this
[i8.]
things
they would not have mentioned,
they related to the present life or the
For so deceivers and flatterers act.
harsh, nor galling, nor burdensome,
hold out, but altogether the contrary,
is the nature of deceit.
But "the folly," it will be said, "of
the greater part caused them to believe what
they were told." How sayest thou? When
they were under Greeks, they were not foolish ;
but when they came over to us, did their folly
then begin? And yet they were not men of
another sort nor out of another world, that the
Apostles took and persuaded : they were men
too who simply held the opinions of the Greeks,
but ours they received with the accompaniment
of dangers. So that if with better reason they
had maintained the former, they would not
have swerved from them, now that they had so
long time been educated therein ; and especially
as not without danger was it possible to swerve.
But when they came to know from the very
nature of the things that all on that side was
mockery and delusion, upon this, even under
menaces of sundry deaths, they sprang off
(^dTTSTZTjdTjffav) from their customary ways, and
came over voluntarily unto the new ; inasmuch
as the latter doctrine was according to nature,
but the other contrary to nature.
But " the persons convinced," it is said,
"were slaves, and woman, and nurses, and
midwives, and eunuchs." Now in the first
place, not of these alone doth our Church consist ;
and this is plain unto all. But be it of these ;
this is what especially makes the Gospel worthy
of admiration ; that such doctrines as Plato
and his followers could not apprehend, the
fishermen had power on a sudden to persuade
the most ignorant sort of all to receive.
For if they had persuaded wise men only, the
result would not have been so wonderful ; but
in advancing slaves, and nurses, and eunuchs
unto such great severity of life as to make them
rivals to angels, they offered the greatest proof
of their divine inspiration. Again ; had they
enjoined I know not what trifling matters, it
were reasonable perhaps to bring forward the
conviction wrought in these persons, to show
the trifling nature of the things which were
spoken : but if things great, and high, and
almost transcending human nature, and requir-
ing high thoughts, were the matter of their lessons
of wisdom ; the more foolishness thou showest in
those who were convinced, by so much the
more dost thou shew clearly that they who
wrought the conviction were wise and filled with
divine grace.
But, you will say, they prevailed on them
through the excessive greatness of the promises.
But tell me, is not this very thing a wonder to
thee, how they persuaded men to expect prizes
and recompenses after death ? For this, were
there nothing else, is to me matter of amaze-
ment. But this, too, it will be said, came of
folly. Inform me wherein is the folly of these
things : that the soul is immortal ; that an
impartial tribunal will receive us after the pres-
ent life; that we shall render an account
of our deeds and words and thoughts unto
God that knoweth all secrets ; that we shall see
the evil undergoing punishment, and the good
with crowns on their heads. Nay, these things
are not of folly, but the highest instruction of
wisdom. The folly is in the contrary opinions
to these.
[19.] Were this then the only thing, the
despising of things present, the setting much by
virtue, the not seeking rewards here, but advan-
cing far beyond in hopes, and the keeping the
soul so intent and faithful as by no present
terror to be hindered in respect of the hope of
what shall be ; tell me, to what high philosophy
must this belong? But would you also learn
the force of the promises and predictions in
themselves, and the truth of those uttered both
before and after this present state of things?
Behold, I shew you a golden chain, woven cun-
ningly from the beginning ! He spake some
things to them about Himself, and about the
churches, and about the things to come ; and as
He spake, He wrought mighty works. By the
fulfilment therefore of what He said, it is plain
that both the wonders wrought were real, and
the future and promised things also.
But that my meaning may be yet plainer, let
me illustrate it from the actual case. He raised
up Lazarus by a single word merely, and shew-
ed him alive. Again, He said, "The gates of
Hades shall not prevail against the Church (St.
Matt. xvi. 18.) and, " He that forsaketh father
or mother, shall receive an hundred-fold in this
life, and shall inherit everlasting life." (ib.
19. 29.) The miracle then is one, the rais-
ing of Lazarus ; but the predictions are two ;
made evident, the one here, the other in the
world to come. Consider now, how they are
all proved by one another. For if a man dis-
believe the resurrection of Lazarus, from the
prophecy uttered about the Church let him
learn to believe the miracle. For the word
spoken so many years before, came to pass then,
and received accomplishment : for " the gates of
Hades prevailed not against the Church." You
see that He who spake truth in the prophecy, it
is clear that he also wrought the miracle : and
He who both wrought the miracle and brings to
accomplishment the words which He spake, it
is clear that He speaks the truth also in the pre-
dictions of things yet to come, when He saith,
' ' He who despiseth things present shall receive
Homily VIII.]
HOMILIES ON FIRST CORINTHIANS.
43
an hundred-fold, and shall inherit everlasting
life." For the things which have been already
done and spoken, He hath given as the surest
pledges of those which shall hereafter come to
pass.
Of all these things then, and the like to these,
collecting them together out of the Gospels, let
us tell them, and so stop their mouths. But if
any one say, Why then was not error com-
pletely extinguished ? this may be our answer :
Ye yourselves are to blame, who rebel against
your own salvation. For God hath so ordered
this matter (<Jzovo,a>j<T£v,) that not even a remnant
of the old impiety need be left.
[20.] Now, briefly to recount what has been
said : What is the natural course of things ?
That the weak should be overcome by the
strong, or the contrary? Those who speak
things easy, or things of the harsher sort ? those
who attract men with dangers, or with security ?
innovators, or those who strengthen custom?
those who lead into a rough, or into a smooth
way ? those who withdraw men from the insti-
tutions of their fathers, or those who lay down
no strange laws? those who promise all their
good things after our departure from this world,
or those who flatter in the present life ? the few
to overcome the many, or the many the few ?
But you, too, saith one, gave promises pertain-
ing to this life. What then have we promised in
this life? The forgiveness of sins and the laver
of regeneration. Now in the first place, baptism
itself hath its chief part in things to come;
and Paul exclaims, saying, (Col. iii. 4.) "For
ye died, and your life is hid with Christ in God :
when your life shall be manifested, then shall
ye also with Him be manifested in glory."
But if in this life also it hath advantages, as
indeed it hath, this also is more than all a matter
of great wonder, that they had power to persuade
men who had done innumerable evil deeds, yea.
such as no one else had done, that they should
wash themselves clean of all, and they should
give account of none of their offences. So that
on this very account it were most of all meet to
wonder that they persuaded Barbarians to
embrace such a faith as this, and to have good
hopes concerning things to come ; and having
thrown off the former burden of their sins, to
apply themselves with the greatest zeal for the
time to come to those toils which virtue requires,
and not to gape after any object of sense, but
rising to a height above all bodily things, to
receive gifts purely spiritual : yea, that the
Persian, the Sarmatian, the Moor, and the
Indian should be acquainted with the purifica-
tion of the soul, and the power of God, and His
unspeakable mercy to men, and the severe discip-
line of faith, and the visitation of the Holy
Spirit, and the resurrection of bodies, and the
doctrines of life eternal. For in all these things,
and in whatever is more than these, the fisher-
men, initiating by Baptism divers races of Bar-
barians, persuaded them (^fdoffotps'iv^ to live on
high principles.
Of all these things then, having obsen-ed
them accurately, let us speak unto the Gentiles,
and again, let us shew them the evidence of our
lives : that by both means we ourselves may be
saved and they drawn over by our means unto
the glory of God. For unto Him be the glory
for ever. Amen.
HOMILY VIII
I Cor. iii. i — 3.
And I, brethren, could not speak unto you as unto spirit-
ual, but as unto Carnal, as unto babes in Christ. I
fed you with milk, and not with meat : for ye were
not yet able to bear it ; nay, not even now are ye able.
For ye are yet carnal.
After having overturned the philosophy
which is from without, and cast down all its
arrogance, he comes unto another argument.
For it was likely that they would say, "If we
were putting forth the opinions of Plato, or of
Pythagoras, or any other of the philosophers,
reason were thou shouldest draw out such a long
discourse against us. But if we announce the
things of the Spirit, for what reason dost thou
turn and toss up and down (aVw xai xdrto ffTpi<pti<s)
the wisdom which is from without?"
Hear then how he makes his stand against
this. "And I, brethren, could not speak unto
you as unto spiritual." Why, in the lirst place,
says he, though you had been perfect in spiritual
things also, not even so ought you to be elated ;
for what you preach is not your own, nor such
as yourselves have found from your own means.
But now even these things ye know not as ye
ought to know them, but ye are learners, and
the last of all. Whether therefore the Gentile
wisdom be the occasion of your high imagina-
tions; that hath been proved to be nothing, nay,
44
WORKS OF ST. CHRYSOSTOM.
[Homily VIIL
in regard to spiritual things to be even contrary
unto us : or if it be on account of things spirit-
ual, in these, too, ye come short and have your
place among the hindmost. Wherefore he saith,
^" I could not speak unto you as unto spiritual."
*He said not, " I did not speak," lest the thing
might seem to proceed from his grudging them
somewhat ; but in two ways he brings down
their high spirit ; first, because they knew not
the things that are perfect ; next, because their
ignorance was owing to themselves: yea, in a
third way besides these, by pointing out that
" not even now are they able [to bear it]." For
as to their want of ability at first, that perhaps
arose from the nature of the case. In fact, how-
ever, he does not leave them even this excuse.
For not through any inability on their part to
receive high doctrines, doth he say they received
them not, but because they were "carnal."
However, in the beginning this was not so blame-
worthy ; but that after so long a time, they had
not yet arrived at the more perfect knowledge,
this was a symptom of most utter dulness.
It may be observed, that he brings the same
charge against the Hebrews, not however, with
so much vehemence. For those, he saith, are
such, partly because of tribulation : but these,
because of some appetite for wickedness. Now
the two things are not the same. He implies
too, that in the one case he was intending
rebuke, in the other rather stirring them up,
when he spake these words of truth. For to
these Corinthians he saith, "Neither yet now
are ye able;" but unto the others (Heb. vi i.)
' ' Wherefore let us cease to speak of the first
principles of Christ, and press on unto perfec-
tion :" and again, (lb. v. 9.) "we are persuaded
better things concerning you, and things which
accompany salvation, though we thus speak."
[2.] And how calleth he those "carnal,"
who had attained so large a measure of the
Spirit ; and into whose praises, at the beginning
he had entered so much at large ? Because they
also were carnal, unto whom the Lord saith,
(St. Matt. vii. 22, 23.) " Depart from Me, ye
workers of iniquity, I know you not;" and yet
they both cast out devils, and raised the dead,
and uttered prophecies. So that it is possible even
for one who wrought miracles to be carnal. For
so God wrought by Balaam, and unto Pharaoh
He revealed things to come, and unto Nebuchad-
nezzar ; and Caiaphas prophesied, not knowing
what he said; yea, and some others cast out
devils in His name, though they were (Luke ix.
49.) " not with Him ;" since not for the doers'
sake are these things done, but for others' sake :
nor is it seldom, that those who were positively
unworthy have been made instrumental to them.
Now why wonder, if in the case of unworthy
men these things are done for others' sake, see-
ing that so it is, even when they are wrought by
saints? For Paul saith, (i Cor. iii. 22.) "All
things are yours ; whether Paul, or ApoUos, or
Cephas, or life, or death :" and again, (Eph. iv.
II, 12) "He gave some Apostles, and some
Prophets, and some Pastors and Teachers, for
the perfecting of the samts, unto the work of
ministering." For if it were not so, there would
have been no security against universal corrup-
tion. For it may be that rulers are wicked and
polluted, and their subjects good and virtuous ;
that laymen may live in piety, and priests in
wickedness ; and there could not have been
either baptism, or the body of Christ, or obla-
tion, through such, if in every instance grace
required merit. But as it is, God uses to work
even by unworthy persons, and in no respect is
the grace of baptism damaged by the conduct of
the priest : else would the receiver suffer loss.
Accordingly, though such things happen rarely,
still, it must be owned, they do happen. Now
these things I say, lest any one of the bystanders
busying himself about the life of the priest,
should be offended as concerning the things sol-
emnized (ra TEkobiis'^a). "For man intro-
duceth nothing into the things which are set
before us\ but the whole is a work of the power
of God, and He it is who initiates (6 ixoarayioyibv)
you into the mysteries."
[3.] "And I, brethren, could not speak unto
you as unto spiritual, but as unto carnal. I fed
you with milk, and not with meat. For ye were
not able [to bear it.] "
For lest he should seem to have spoken ambi-
tiously (^(fiXor I Ilia's zvsxa, to obtain favor)
these things which he hath just spoken ; ' ' the
spiritual man judgeth all things," and, "he him-
self is judged of no man," and, "we have the
mind of Christ;" with a view also to repress
their pride : observe what he saith. * ' Not on
this account," saith he, " was I silent, because I
was not able to tell you more, but because ' ye
are carnal : neither yet now are ye able.' "
Why said he not, " ye are not willing," but
" ye are not able ? " Even because he put the
latter for the former. For as to the want of
ability, it arises from the want of will. Which
to them indeed is a matter of accusation, but to
their teacher, of excuse. For if they had been
unable by nature, one might perhaps have been
forgiven them • but since it was from choice,
they were bereft of all excuse. He then speaks
of the particular point also which makes them
carnal. " For whereas there is among you
strife, and jealousy, and division, are ye not
carnal and walk as men ? ' ' Although he had
fornications also and uncleannesses of theirs to
speak of, he sets down rather that offence which
' Ta npoKeCiJ.eva, a liturgical word ; the Sacred Elements ; vid.
St. Basil's Liturgy, and St. Chrysostom's. jj
Homily VIII. ]
HOMILIES ON FIRST CORINTHIANS.
45
he had been a good while endeavoring to cor-
rect. Now if " jealousy " makes men carnal, it
is high time for us to bewail bitterly, and to
clothe ourselves with sackcloth and lie in ashes.
For who is pure from this passion? Except
indeed I am but conjecturing the case of others
from myself. If " jealousy" maketh men " car-
nal," and suffereth them not to be " spiritual,"
although they prophesy and show forth other
wonderful works ; now, when not even so much
grace is with us, what place shall we find for our
own doings ; when not in this matter alone, but
also in others of greater moment, we are convicted.
[4.] From this place we learn that Christ had
good reason for saying, (St. John iii. 20.)
" He that doeth evil cometh not to light ;" and
that unclean life is an obstacle to high doctrines,
not suffering the clear-sightedness of the under-
standing to shew itself. As then it is not in any
case possible for a person in error, but living
uprightly, to remain in error ; so it is not easy
for one brought up in iniquity, speedily to look
up to the.heightof the doctrines delivered to us,
but he must be clean from all the passions who
is to hunt after the truth : for whoso is freed from
these shall be freed also from his error and
attain unto the truth. For do not, I beseech
\ou, think that abstinence merely from covetous-
ness or fornication may suffice thee for this
purpose. Not so. All must concur in him that
seeketh the truth. Wherefore saith Peter, (Acts
^- 34' 35-) " Of a truth I perceive that God
IS no respecter of persons ; but in every nation
he that feareth Him, and worketh righteous-
ness, is acceptable to Him:" that is. He calls
and attracts him unto the truth. Seest thou not
Paul, that he was more vehement than any one
in warring and persecuting? yet because he led
an irreproachable life, and did these things not
through 'human passion, he was both received,
and reached a mark beyond all. But if any one
should say, "How doth such a one, a Greek,
who is kind, and good, and humane, continue
in error?" this would be my answer; He hath
some other passion, vainglory, or indolence of
mind, or want of carefulness about his own sal-
vation, accounting that all things Avhich concern
liim are drifted along loosely and at random.
'Peter calls the man irreproachable in all things
one that "worketh righteousness," [and Paul
says] "touching the righteousness which is in
the law found blameless." Again, "I give
thanks to God, whom I serve from my forefath-
ers with a pure conscience,"(2 Tim. i. 3.) How
then, you will say, were unclean persons con-
sidered worthy of the Gospel ? Because they
wished and longed for it. Thus the one sort,
though in error, are attracted by Him, because
they are clean from passions ; the others, of
[' The version of this sentence follows Dr. Field's text. C]
their own accord approaching, are not thrust
back. Many also even from their ancestors have
received the true religion.
[5.] Ver. 3. "For whereas there is among
you jealousy and strife."
At this point he prepares himself to wrestle
with those whose part was obedience : for in
what went before he hath been casting down the
rulers of the Church, where he said that wisdom
of speech is nothing worth. But here he strikes
at those in subjection, in the words,
Ver. 4. " For when one saith, I am Paul, and
I of ApoUos, are ye not carnal ?"
And he points out that this, so far from helping
them at all or causing them to acquire any thing,
had even become an obstacle to their profiting in
the greater things. For this it was which brought
forth jealousy, and jealousy had made them "car-
nal ; " and the having become ' ' carnal " left them
not at liberty to hear truths of the sublimer sort.
Ver. 5. "Who then is Paul, and who is
Apollos?"
In this way, after producing and proving his
facts, he makes his accusation henceforth more
openly. Moreover, he employs his own name,
doing away all harshness and not suffering them
to be angry at what it is said. For if Paul is
nothing and murmur not, much less ought they
to think themselves ill used. Two ways, you
see, he has of soothing them ; first by bringing
forward his own person, then by not robbing
them of all as if they contributed nothing.
Rather he allows them some small portion :
small though it be, he does allow it. For
having said, "Who is Paul, and who Apollos,"
he adds, "but ministers by whom ye believed."
Now this in itself is a great thing, and deserving
of great rewards: although in regard of the
archetype and the root of all good, it is nothing.
(For not he that "ministers" to our blessings,
but he that provides and gives them, he is our
Benefactor.) And he said not, "Evangelists,"
but " Ministers," which is more. For they had
not merely preached the Gospel, but had also
ministered unto us; the one being a matter of
word only, while the other hath deed also. And
so, if even Christ be a minister only of good
things, and not the root Himself and the foun-
tain, (I mean, of course, in that He is a Son,)
observe to what an issue this matter is brought.
(ttoo To Tzpayixa xazdyzrat.. "how deep and high
it is made to go.") How then, you will ask,
doth he say that He " was made a Minister of
Circumcision? (Rom. xv. 8.) He is speaking
in that place of His secret dispensation in the
Flesh, and not in the same sense which we have
now mentioned. For there, by "Minister," he
means "Fulfiller," (-lr^pMTr,v, i._ e. of types),
and not one that of his own store gives out the
blessings.
46
WORKS OF ST. CHRYSOSTOM.
[Homily VIIL
Further, he said not, " Those who guide you
into the Faith," but "those by whom ye
believed;" again attributing the greater share to
themselves, and indicating by this also the sub-
ordinate class of ministers (rou? dcaxouou? xavreb-
Oev drjXwv). Now if they were ministering to
another, how come they to seize the authority
for themselves ? But I would have you consider
how in no wise he lays the blame on them as
seizing it for themselves, but on those who
endow them with it. For the ground-work of
the error lay in the multitude ; since, had the
one fallen away, the other would have been
broken up. Here are two points which he has
skilfully provided for: in that first he hath
prepared, as by mining(t!)7ro^u^a9,) in the quarter
where it was necessary to overthrow the
mischief; and next, on their side, in not attract-
ing ill-will, nor yet making them more con-
tentious.
Ver. 5. " Even as Christ (o Kupio?, rec. text.)
gave to every man."
For not even this small thing itself was of
themselves, but of God, who put it into their
hands. For lest they might say. What then?
are we not to love those that minister unto
us? Yea, saith he; but you should know to
what extent. For not even this thing itself is
of them, but of God who gave it.
Ver. 6. "I planted, ApoUos watered, but
God gave the increase."
That is, I first cast the word into the ground ;
but, in order that the seeds might not wither
away through temptations, ApoUos added his
own part. But the whole was of God.
[6.] Ver. 7. "So then, neither is he that
planteth any thing, neither he that watereth,
but God that giveth the increase."
Do you observe the manner in which he
soothes them, so that they should not be too
much irritated, on hearing, " Who is this
person," and "Who is that?" "Nay, both are
invidious, namely, both the saying, ' Who is
this person? Who the other,' " and the saying,
that "neither he that planteth nor he that
watereth is any thing." How then does he
soften these expressions ? First, By attaching
the contempt to his own person, " Who is Paul,
and who Apollos?" and next, by referring the
whole to God who gave all things. For after
he had said, "Such a person planted," and
added, " He that planteth is nothing," he
subjoined, "but God that giveth the increase."
Nor does he stop even here, but applies again
another healing clause, in the words.
Ver. 8. "He that planteth and he that
watereth, are one."
For by means of this he establishes another
point also, viz. that they should not be exalted
one against another. His assertion, that they
are one, refers to their inability to do any thing
without " God that giveth the increase." And
thus saying, he permitted not either those who
labored much to lift themselves up against those
who had contributed less ; nor these again to
envy the former. In the next place, since this
had a tendency to make men more indolent, I
mean, all being esteemed as one, whether they
have labored much or little; observe how he
sets this right, saying, "But each shall receive
his own reward according to his own labor."
As if he said, "Fear not, because I said. Ye
are one ; for, compared with the work of God,
they are one ; howbeit, in regard to labors,
they are not so, but " each shall receive his own
reward."
Then he smooths it still more, having suc-
ceeded in what he wished ; and gratifies them,
where it is allowed, with liberality.
Ver. 9. For we are God's fellow-workers: "ye
are God's husbandry, God's building."
Seest thou how to them also he hath assigned
no small work, having before laid it down that
the whole is of God? For since he is always
persuading them to obey those that have the
rule over them, on this account he abstains from
making very light of their teachers.
"Ye are God's husbandry."
For because he had said, "I planted," he
kept to the metaphor. Now if ye be God's hus-
bandry, it is right that you should be called not
from those who cultivate you, but from God.
For the field is not called the husbandman's,
but the householder's.
"Ye are God's building."
Again, the building is not the workman's, but
the master's. Now if ye be a building, ye must
not be forced asunder : since this were no
building. If ye be a farm, ye must not be divided,
but be walled in with a single fence, namely,
unanimity.
Ver. ID. "According to the Grace of God
which was given unto me, as a wise master-
builder I laid a foundation."
In this place he calls himself wise, not exalt-
ing himself, but to give them an ensample, and
to point out that this is a wise man's part, to lay
a foundation. You may observe as one instance
of his modest bearing, that in speaking of him-
self as wise, he allowed not this to stand as
though it were something of his own ; but first
attributing himself entirely unto God, then and
not till then calls himself by that name. For,
"according to the Grace of God," saith he,
"which was given unto me. " Thus, at once he
signifies both that the whole is of God ; and that
this most of all is Grace, viz. the not being
divided, but resting on One Foundation.
[7.] " Another buildeth thereon ; but let
each man take heed how he buildeth thereon."
Homily VIII.]
HOMILIES ON FIRST CORINTHIANS.
47
Here, I think, and in what follows, he puts
them upon their trial concerning practice, after
that he had once for all knit them together and
made them one.
Ver. II. "For other foundation can no man
lay than that is laid, which is Jesus Christ."
I say, no man can lay it so long as he is a
master-builder ; but if he lay it, (riOi^ conj.
for rsOr^. Doiinceus ap. Savil. viii. not. p.
261.) he ceases to be a master-builder.
See how even from men's common notions he
proves the whole of his proposition. His mean-
ing is this : "I have preached Christ, I have
delivered unto you the foundation. Take heed
liow you build thereon, lest haply it be in vain-
glory, lest haply so as to draw away the disci-
ples unto men." Let us not then give heed
unto the heresies. " For other foundation can
no man lay than that which is laid." Upon
this then let us build, and as a foundation let us
cleave to it, as a branch to a vine ; and let
there be no interval between us and Christ.
For if there be any interval, immediately we
perish. For the branch by its adherence draws
in the fatness, and the building stands because
it is cemented together. Since, if it stand apart
it perishes, having nothing whereon to support
itself. Let us not then merely keep hold of
Christ, but let us be cemented to Him, for if we
stand apart, we perish. " For they who with-
draw themselves far from Thee, shall perish ; ' '
fPs. Ixxiii, 27. Sept.) so it is said. Let us
(leave then unto Him, and let us cleave by our
works. ' ' For he that keepeth my command-
ments, the same abideth in Me " (John xiv. 21.
in substance.) And accordingly, there are
many images whereby He brings us into union.
Thus, if you mark it. He is " the Head," we are
"the body:" can there be any empty interval
between the head and body? He is " a Found-
ation," we "a building: " He " a Vine," we
•' branches : " He " the Bridegroom," we " the
bride:" He "the Shepherd," we "the
^heep; " He is "the Way," we "they who
walk therein." Again, weare "a temple," He
"the Indweller : " He "the First-Begotten,"
we "the brethren: " He "the Heir," we "the
heirs together with Him:" He "the Life,"
we " the living : " He " the Resurrection," we
" those who rise again : " He " the Light," we
••the enlightened." All these things indicate
unity; and they allow no void interval, not
even the smallest. For he that removes but to
a little distance will go on till he has become
very far distant. For so the body, receiving
though it be but a small cut by a sword, per-
'■shes : and the building, though there be but a
small chink, falls to decay: and the branch,
though it be but a little while cut off from the
root, becomes useless. So that this trifle is no
trifle, but is even almost the whole. Whensoever
then we commit some little fault or even negli-
gence, let us not overlook that little ; since this,
being disregarded, quickly becomes great. So
also when a garment hath begun to be torn and
is neglected, it is apt to prolong its rent all
throughout ; and a roof, when a few tiles have
fallen, being disregarded, brings down the
whole house.
[8.] These things then let us bear in mind,
and never slight the small things, lest we fall
into those which are great. But if so be that
we have slighted them and are come into the
abyss of evils, not even when we are come there
let us despond, lest we fall into recklessness
(za/>r;/3a/>j'av/). For to emerge from thence is hard
ever after, for one who is not extremely watch-
ful ; not because of the distance alone, but of the
very position, too, wherein we find ourselves.
For sin also is a deep, and is wont to bear down
and crush. And just as those who have fallen
into a well cannot with ease get out, but will
want others to draw them up ; so also is he that
j is come into any depth of sins. To such then
we must lower ropes and draw them up. Nay
rather, we need not others only, but ourselves
also, that we for our part may fasten on our-
selves and ascend, I say not so much as we
have descended, but much further, if we be
willing : for why ? God also helpeth : for He
willeth not the death of a sinner so much as
his conversion. Let no one then despair ;
let no one have the feeling of the ungodly ;
for to them properly belongs this kind of
sin: "an ungodly man having come into
any depth of evils, makes light of it ^ "
So that it is not the multitude of men's sins
which causes their despair, but their ungodly
mind.
Shouldest thou then have gone all lengths in
wickedness, yet say unto thyself, God is loving
unto men and he desires our salvation : for
" though your sins be as scarlet, I will whiten
you as snow, "(Is. i. 10. Sept.) saith He ; and unto
the contrary habit I will change you. Let us
not therefore give up in despair ; for to fall is
not so grievous, as to lie where we have fallen ;
nor to be wounded so dreadful, as after wounds
to refuse healing. "For who shall boast that
he has his heart chaste? or who shall say
confidently that he is pure from sin ? " ( Prov.
XX. 9. Sept.) These things I say not to make
you more negligent, but to prevent your
despairing.
Wouldest thou know how good our Master
is ? The Publican went up full of ten thousand
wickednesses, and saying only, "Be merciUil
unto me," went down justified. (St. Luke xviii.
' [This is an exact quotation from the Sept. version of Prov.
xviii. 3.]
48
WORKS OF ST. CHRYSOSTOM.
[Homily VIII.
13, 14.) Yea, God saith by the prophet,
'' Because of sin for some little season 1 grieved
him, (Is. Ivii. 17, 18. Sept.) and I saw that
(eldtiv 3ti not in Sept.) he was grieved and
went sorrowful, and I healed his ways" ( caad-
liTjv auzu'^, Sept.) What is there equal to this
loving-kindness? On condition ('hafTTuy<Af>rj.
See St. John viii, 56. Iva I'drj rijv -^fiipav) of his
"being but sorrowful," so he speaks, "I for-
gave him his sins." But we do not even this : ;
wherefore we especially provoke God to wrath. I
( For he, who by little things even is made i
propitious, when He meets not with so much as |
these, is of course indignant and exacts of us
the last penalty : for this comes of exceeding j
contempt.) Who is there, for instance, that
hath ever become melancholy for his sins ?
Who hath bemoaned himself? Who hath
beaten his breast ? Who hath taken anxious
thought ? Not one, to my thinking. But days
without number do men weep for dead servants ;
for the loss of money : while as to the soul
which we are ruining day by day, we give it
not a thought. How then wilt thou be able to
render God propitious, when thou knowest not
even that thou hast sinned ?
"Yea," saith some one, "I have sinned."
"Yea," is thy word to me with the tongue:
say it to me with thy mind, and with the word
mourn heavily, that thou mayest have contiimal
cheerfulness. Since, if we did grieve for our
sins, if we mourned heavily over our offences,
nothing else could give us sorrow, this one pang
would expel all kinds of dejection. Here then
is another thing also which we should gain by
our thorough confession ; namely, the not being
overwhelmed (JiaTTriZe<Tdat) with the pains of
the present life, nor puffed up with its splen-
dors. And in this way, again, we should more
entirely propitiate God ; just as by our present
conduct we provoke Him to anger. For tell
me, if thou hast a servant, and he, after suffer-
ing much evil at the hands of his fellow-servants,
takes no account of any one of the rest, but is
only anxious not to provoke his master; is he
not able by this alone to do away thine anger ?
But what, if his offenses against thee are no
manner of care to him, while on those against
his fellow-servants he is full of thought; wilt
thou not lay on him the heavier punishment ?
So also God doeth : when we neglect His wrath.
He brings it upon us more heavily ; but when
we regard it, more gently. Yea, rather. He lays
it on us no more at all. He wills that we
should exact vengeance of ourselves for our
offences, and thenceforth He doth not exact it
Himself. For this is why He at all threatens
punishment ; that by fear He may destroy con-
tempt ; and when the threat alone is sufficient to
cause fear in us. He doth not suffer us to
undergo the actual trial. See, for instance,
what He saith unto Jeremiah, (Jer. vii. 17, 18.
Sept. transposing the first and second clauses.)
' ' Seest thou not what they do ? Their fathers
light a fire, their children gather sticks together,
their women knead dough." It is to be feared
lest the same kind of thing be said also concern-
ing us. "Seest thou not what they do? No
one seeketh the things of Christ, but all their
own. Their children run into uncleanness,
their fathers into covetousness and rapine, their
wives so far from keeping back their husbands
from the pomps and vanities of life, do rather
sharpen their appetites for them." Just take
your stand in the market place; question the
comers and goers, and not one wilt thou see
hastening upon a spiritual errand, but all run-
ning after carnal things. How long ere we
awake from our surfeiting? How long are we to
keep sinking down into deep slumber? Have we
not had our fill of evils?
[9.] And yet one might think that even
without words experience itself is sufficient to
teach you the nothingness of things present, and
their utter meanness. At all events, there have
been men, who, exercising mere heathen wis-
dom and knowing nothing of the future, because
they had proved the great worthlessness of pre-
sent things, have left them on this account
alone. What pardon then canst thou expect to
obtain, grovelling on the ground and not despis-
ing the little things and transient for the sake of
the great and everlasting : who also hearest God
Himself declaring and revealing these things
unto thee, and hast such promises from Him ?
For that things here have no sufficient power to
detain a man, those have shewn who even with-
out any promise of things greater have kept
away from them. For what wealth did they
expect that they came to poverty ? There was
none. But it was from their knowing full well
that such poverty is better than wealth. What
sort of life did they hope for that they forsook
luxury, and gave themselves up unto severe dis-
cipline ? Not any. But they had become aware
of the very nature of things ; and perceived that
this of the two is more suitable, both for the
strict training of the soul, and for the health of
the body.
These things then duly estimating, and revolv-
ing with ourselves continually the future bless-
ings, let us withdraw from this present world
that we may obtain that other which is to come ;
through the favor and loving kindness of our
Lord Jesus Christ, with Whom to the Father
and the Holy Ghost &c. , &c.
HOMILY IX.
I Cor. iii., 12 — 15.
If any man build upon this foundation gold, silver, costly
stones, wood, hay, stubble ; each man's work shall be
made manifest : for the day shall declare it, because
it is revealed in fire ; and the fire shall prove each
man's work of what sort it is. If any man's work
abide which he built thereon, he shall receive a
reward. If any man's work shall be burned, he
shall suffer loss : but he himself shall be saved ; yet
so as through fire.
This is no small subject of enquiry which we
propose, but rather about things which are of
the first necessity and which all men enquire
about ; namely, whether hell fire have any end.
For that it hath no end Christ indeed declared
when he said, " Their fire shall not be quenched,
and their worm shall not die. [Mark viii. 44,
46, 48.]
Well : I know that a chill comes over you
(vapxdre) on hearing these things ; but what am
I to do ? For this is God's own command,
continually to sound these things in your ears,
where He says, ' ' Charge this people ; (Fors.
Exod. xix. 10. 20. diaiiapropat, Sept. here 8id-
azedat,) and ordained as we have been unto the
ministry of the word, we must give pain to our
hearers, not willingly but on compulsion. Nay
rather, if you will, we shall avoid giving you
pain. For saith He, (Rom. xiii. 3, in sub-
stance.) " if thou do that which is good, fear
not : " so that it is possible for you to hear me
not only without ill-will, but even with pleasure.
As I said then ; that it hath no end, Christ
has declared. Paul also saith, in pointing out
the eternity of the punishment, that the sinners
" shall pay the penalty of destruction, and that
for ever" (2, Thes. i. 9.) And again, (i Cor.
vi. 9.) "Be not deceived ; neither fornicators,
nor adulterers, nor effeminate, shall inherit the
the kingdom of God." And also unto the
Hebrews he saith, (Heb. xii. 14.) " Follow
peace with all men, and the sanctification with-
out which no man shall see the Lord-" And
Christ also, to those who said, " In thy Name
we have done many wonderful works," saith,
" Depart from Me, I know you not, ye workers
of iniquity" (St. Matt. vii. 22.) And the
virgins too who were shut out, entered in no
more. And also about those who gave Him
no food, He saith, (St. Matt. xxv. 46.)
' ' They shall go away into everlasting punish-
ment."
[2.] And say not unto me, "where is the
rule of justice preserved entire, if the punish-
ment hath no end ? " Rather, when God doeth
any thing, obey His decisions and submit not
what is said to human reasonings. But more-
over, how can it be any thing else than just for
one who hath experienced innumerable blessings
from the beginning, and then committed deeds
worthy of punishment, and neither by threat
nor benefit improved at all, to suffer punish-
ment ? For if thou enquire what is absolute
justice ; it was meet that we should have per-
ished immediately from the beginning, accord-
ing' to the definition of strict justice. Rather
not even then according to the rule of justice
only ; for the result would have had in it
kindness too, if we had suffered this also. For
when any one insults him that hath done him no
wrong, according to the rule of justice he suffers
punishment : but when it is his benefactor, who,
bound by no previous favor, bestowed innum-
erable kindnesses, who alone is the Author of his
being, who is God, who breathed his soul mto
him, who gave ten thousand gifts of grace,
whose will is to take him up into heaven ; —
when, I say, such an one, after so great bless-
ings, is met by insult, daily insult, in the con-
duct of the other party ; how can that other be
thought worthy of pardon ? Dost thou not see
how He punished Adam for one single sin?
' ' Yes, ' ' you will say ; ' * but He had given
him Paradise and caused him to enjoy much
favor." Nay, surely it is not all as one, for a
man to sin in the enjoyment of security and
ease, and in a state of great affliction. In fact,
this is the dreadful circumstance that thy sins
are the sins of one not in any Paradise but amid
the innumerable evils of this life ; that thou art
not sobered even by affliction, as though one in
prison should still practise his crime. However,
unto thee He hath ])romised things yet greater
than Paradise. But neither hath He given them
{ now, least He should unnerve thee in the season
of conflicts ; nor hath He been silent about
them, lest He should quite cast thee down with
j thy labors. As for Adam, he committed but
49
so
WORKS OF ST. CHRYSOSTOM.
[Homily IX.
one sin and brought on himself certain death ;
whereas we commit ten thousand transgressions
daily. Now if he by that one act brought on
himself so great an evil and introduced death ;
what shall not we suffer who continually live in
sins, and instead of Paradise, have the expect-
ation of heaven ?
The argument is irksome and pains the
hearer : were it only by my own feelings, I
know this. For indeed my heart is troubled
and throbs ; and the more I see the account of
hell confirmed, the more do I tremble and
shrink through fear. But it is necessary to say
these things lest we fall into hell. ^Vhat thou
didst receive was not paradise, nor trees and
plants, but heaven and the good things in the
heavens. Now if he that had received less was
comdemned, and no consideration exempted
him, much more shall we who have sinned
more abundantly, and have been called unto
greater things, endure the woes without remedy.
Consider, for example, how long a time, but
for one single sin, our race abides in death.
Five thousand years ^ and more have passed,
and death hath not yet been done away, on
account of one single sin. And we cannot even
say that Adam had heard prophets, that he had
seen others punished for sins, and it was meet
that he should have been terrified thereby and
corrected, were it only by the example. For he
was at that time first, and alone ; but never-
theless he was punished. But thou canst not
have anything of this sort to advance, who
after so many examples art become worse ; to
whom so excellent a Spirit hath been vouch-
safed, and yet thou drawest upon thyself not
one sin, nor two, nor three, but sins without
number ! For do not, because the sin is com-
mitted in a small moment, calculate that there-
fore the punishment also must be a matter of a
moment. Seest thou not those men, who for
a single theft or a single act of adultery, com-
mitted in a small moment of time, oftentimes
have spent their whole life in prisons, and in
mines, struggling with continual hunger and
every kind of death ? And there was no one to
set them at liberty, or to say, "The offence
took place in a small moment of time; the
punishment too should have its time equivalent
to that of the sin."
[3.] But, "They are men," some one will
say, " who do these things ; as for God, He is
loving unto men." Now, first of all, not even
men do these things in cruelty, but in humanity.
And God Himself, as He is loving unto men,"
in the same character doth He punish sins.
' According to the reckoning of the LXX, in Gen. 5, which add-
ing 100 years to the five first generations, and also to the seventh,
and making some slight difference in the lives of Methuselah and
Lamech, brings the date of the flood to A. M. 2242, and that of our
Lord's birth to 5500.
(Sirac. xvi. 12.) " For as His mercy is great,
so also is His reproof." When therefore thou
sayest unto me, "God is loving unto men,"
then thou tellest me of so much the greater rea-
son for punishing : namely, our sinning against
such a Being. Hence also Paul said, (Heb. x.
31.) " It is a fearful thing to fall into the hands
of the living God." Endure I beseech you,
the fiery force of the words, for perhaps — per-
haps you will have some consolation from
hence ! Who among men can punish as God
has punished ? when He caused a deluge and
entire destruction of a race so numerous ; and
again, when, a little while after, He rained fire
from above, and utterly destroyed them all?
What punishment from men can be like that ?
Seest thou not that the punishment even in this
world is almost eternal ? Four thousand years
have passed away, and the punishment of the
Sodomites abideth at its height. For as His
mercy is great, so also is His punishment.
Again : if He had imposed any burdensome
or impossible things, one might perhaps have
been able to urge difficulty of the laws : but if
they be extremely easy, what can we say
for our not regarding even these? Suppose
thou art unable to fast or to practice virginity ;
although thou art able if thou wilt, and they
who have been able are a condemnation to us.
But, however, God hath not used this strict-
ness towards us ; neither hath He enjoined
these things nor laid them down as laws, but
left the choice to be at the discretion of the
hearers. Nevertheless, thou art able to be chaste
in marriage ; and thou art able to abstain from
drunkenness. Art thou unable to empty thy-
self of all thy goods ? Nay surely thou art able ;
and they who have done so prove it. But
nevertheless He hath not enjoined this, but hath
commanded not to be rapacious, and of our
means to assist those who are in want. But if
a man say, I cannot even be content with a
wife only, he deceiveth himself and reasoneth
falsely ; and they condemn him who without a
wife lives in chastity. But how, tell me, canst
thou help using abusive words ? canst thou not
help cursing ? Why, the doing these things is
irksome, not the refraining from them. What
excuse then have we for not observing precepts
so easy and light ? We cannot name any at all.
That the punishment then is eternal is plain
from all that hath been said.
[4.] But since Paul's saying appears to some
to tell the other way, come let us bring it for-
ward also and search it out thoroughly. For
having said, "If any man's work abide which
he hath built thereon, he shall receive a reward ;
and if any man's work shall be burned, he shall
suffer loss, " he adds, "but himself shall be
saved, yet so as through fire." What shall we
Homily IX.]
HOMILIES ON FIRST CORINTHIANS.
51
say then to this ? Let us consider first what is
" the Foundation, " and what " the gold," and
what "the precious stones," and what "the
hay, " and what the "stubble. "
"The Foundation," then, he hath himself
plainly signified to be Christ, saying, "For
other foundation can no man lay than that
which is laid, which," he saith "is Jesus
Christ. "
Next, the building seems to me to be actions.
Although some maintain that this also is spoken
concerning teachers and disciples and concern-
ing corrupt heresies : but the reasoning doth
not admit it. For if this be it, in what sense,
while "the work is destroyed," is the
"builder" to be "saved," though it be
"through fire?" Of right, the author ought
rather of the two to perish ; but now it will be
found that the severer penalty is assigned to
him who hath been built into the work. For if
the teacher was the cause of the wickedness, he
is worthy to suffer severer punishment : how
then shall he be " saved ? " If, on the contrary,
he was not the cause but the disciples became
such through their own perverseness, he is no
whit deserving of punishment, no, nor yet of
sustaining loss: he, I say, who builded so well.
In what sense then doth he say, " he shall suf-
fer loss ? ' '
From this it is plain that the discourse is
about actions. For since he means next in
course to put out his strength against the man
who had committed fornication, he begins high
up and long beforehand to lay down the pre-
liminaries. For he knew how while discussing
one subject, in the very discourse about that
thing to prepare the grounds of another to
which he intends to pass on. For so in his
rebuke for not awaiting one another at their
meals, he laid the grounds of his discourse con-
cerning the mysteries. And also because now
he is hastening on towards the fornicator, while
speaking about the "Foundation," he adds,
' ' Know ye not that ye are the Temple of God ?
and that the Spirit of God dwelleth in you ? If
any man destroy (JPeeipf], rec. version,
"defile.") the Temple of God, him will God
destroy." Now these things, he said, as begin-
ning now to agitate with fears the soul of him
that had been unchaste.
[5.] Ver. 12. " If any man build upon this
foundation, gold, silver, costly stones, wood,
hay, stubble." For after the faith there is need
of edification: and therefore he saith elsewhere,
"Edify one another with these words." (per-
haps I Thess. V. 1 1 ; iv. 5.) For both the arti-
ficer and the learner contribute to the edifying.
Wherefore he saith, "But let every man take
heed how he buildeth thereon." (i Cor.
iii. 10.) But if faith had been the subject of
these sayings, the thing affirmed is not reason-
able. For in the faith all ought to be equal,
since "there is but one faith; " (Eph. iv. 5.)
but in goodness of life it is not possible that all
should be the same. Because the faith is not
in one case less, in another more excellent, but
the same in all those who truly believe. But in
life there is room for some to be more diligent,
others more slothful; some stricter, and others
more ordinary; that some should have done
well in greater things, others in less; that the
errors of some should have been more grievous,
of others less notable. On this account he
saith, "Gold, silver, costly stones, wood, hay,
stubble, — every man's work shall be made
manifest:" — his conduct; that is what he
speaks of here: — "If any man's work abide
which he built thereupon, he shall receive a
reward; if any man's work shall be burned, he
shall suffer loss." Whereas, if the saying rela-
ted to disciples and teachers, he ought not to
' ' suffer loss ' ' for disciples refusing to hear. And
therefore he saith, "Every man shall receive
his own reward according to his own labor" not
according to the result, but according to "the
labor." For what if the hearers gave no heed?
Wherefore this passage also proves that the say-
ing is about actions.
Now his meaning is this : If any man have
an ill life with a right faith, his faith shall not
shelter him from punishment, his work being
burnt up. The phrase, " shall be burned up,"
means, ' ' shall not endure the violence of the
fire." But just as if a man having golden
armor on were to pass through a river of fire,
he comes from crossing it all the brighter ; but
if he were to pass through it with hay, so far
from profiting, he destroys himself besides ; so
also is the case in regard of men's works. For
he doth not say this as if he were discoursing
of material things being burnt up, but with a
view of making their fear more intense, and of
shewing how naked of all defence he is who
abides in wickedness. Wherefore he said, " He
shall suffer loss :" lo, here is one punishment :
"but he himself shall be saved, but so as by
fire;" lo, again, here is a second. And his
meaning is, "He himself shall not perish in
the same way as his works, passing into nought,
but he shall abide in the fire.^
[6.] "He calleth it, however, "Salvation,"
you will say; why, that is the cause of his
adding, " so as by fire :" since we also used to
say, "It is preserved in the fire," when we
speak of those substances which do not imme-
diately burn up and become ashes. For do
not at sound of the word fire imagine that
' [Few accept this singular explanation. The common view of
the clause is that it means that the man is saved, but as if through
the very flames, i. e., with the greatest difficulty, i Pet. iv. i8. c]
52
WORKS OF ST. CHRYSOSTOM.
[Homily IX.
those who are burning pass into annihilation.
And though he call such punishment Salvation,
be not astonished. For his custom is in things
which have an ill sound to use fair expressions,
and in good things the contrary. For example,
the word "Captivity" seems to be the name
of an evil thing, but Paul has applied it in a
good sense, when he says, " Bringing into cap-
tivity every thought to the obedience of Christ."
(2 Cor. X. 5.) And again, to an evil thing he
hath applied a good word, saying, "Sin
reigned," (Rom. v. 21.) here surely the term
"reigning" is rather of auspicious sound.
And so here in saying, "he shall be saved,"
he hath but darkly hinted at the intensity of
the penalty: as if he had said, "But himself
shall remain forever in punishment."
He then makes an inference, saying,
[7.] Ver. 16. " Know ye not that ye are the
Temple of God ? ' ' For since he had discoursed
in the section before, concerning those who
were dividing the Church, he thenceforward
attacks him also who had been guilty of unclean-
ness ; not indeed as yet in plain terms but in a
general way ; hinting at his corrupt mode of
life and enhancing the sin, by the Gift which
had been already given to him. Then also he
puts all the rest to shame, arguing from these
very blessings which they had already : for this
is what he is ever doing, either from the future
or from the past, whether grievous or encour-
aging. First, from things future; "For the
day shall declare it, because it is revealed by
fire." Again, from things already come to
pass ; ' ' Know ye not that ye are the Temple
of God, and the Spirit of God dwelleth in
you?"
Ver. 17. "If any man destroy the Temple
of God, him will God destroy." Dost thou
mark the sweeping vehemence of his words?
However, so long as the person is unknown,
what is spoken is not so invidious, all dividing
among themselves the fear of rebuke.
"Him will God destroy,"' that is, will
cause him to perish. And this is not the word
of one denouncing a curse, but of one that
prophesieth.
"For the Temple of God is holy:" but he
that hath committed fornication is profane.
Then, in order that he might not seem to
spend his earnestness upon that one, in saying,
" for the Temple of God is holy," he addeth,
" which ye are."
[8. J Ver. 18. " Let no man deceive himself."
This also is in reference to that person, as
thinking himself to be somewhat and flattering
himself on wisdom. But that he might not
seem to press on him at great length in a mere
digression ; he first throws him into a kind of
agony and delivers him over unto fear, and then
brings back his discourse to the common fault,
saying, " If any man among you seemeth to be
wise in this world, let him become a fool, that
he may become (/i'^r^zat. rec. vers. " be.")
wise." And this ' he doth afterwards with
great boldness of speech, as having sufficiently
beaten them down-, and shaken with that fear
the mind not of that unclean person only, but
of all the hearers also : so accurately does he
measure the reach of what he has to say. For
what if a man be rich, what if he be noble ; he
is viler than all the vile, when made captive by
sin. For as if a man were a king and enslaved
to barbarians, he is of all men most wretched,
so also is it in regard to sin : since sin is a bar-
barian, and the soul which hath been once
taken captive she knoweth not how to spare, but
plays the tyrant to the ruin of all those who
admit her.
[9.] For nothing is so inconsiderate as sin :
nothing so senseless, so utterly foolish and out-
rageous. All is overturned and confounded and
destroyed by it, wheresoever it may alight.
Unsightly to behold, disgusting and grievous.
And should a painter draw her picture^, he
would not, methinks, err in fashioning her
after this sort. A woman with the form of a
beast, savage, breathing flames, hideous, black ;
such as the heathen poets depict their Scyllas.
For with ten thousand hands she lays hold of
our thoughts, and comes on unexpected, and
tears everything in pieces, like those dogs that
bite slily.
But rather, what need of the painter's art,
when we should rather bring forward those who
are made after sin's likeness ?
^^'hom then will ye that we should portray
first ? The covetous and rapacious ? And what
more shameless than those eyes ? What more
immodest, more like a greedy dog? For no dog
keeps his ground with such shameless impu-
dence as he when he is grasping at all men's
goods. What more polluted than those hands ?
What more audacious than that mouth, swal-
lowing all down and not satisfied ? Nay, look
not on the countenance and the eyes as being a
a man's. For such looks belong not to the
eyes of men. He seeth not men as men ; he
seeth not the heaven as heaven. He does not
even lift up his head unto the Lord ; but all is
money in his account. The eyes of men are
wont to look upon poor persons in affliction, and
to be softened ; but these of the rapacious man,
at sight of the poor, glare like wild beasts'.
The eyes of men do not behold other men's
goods as if they were their own, but rather their
' i. e. "reproving them for their common fault."
- From this to the endof the sentence is not in Benedictine, but
in Savile's margin, evidently from some MS. It seems to complete
the connection of the sentences. [But Dr. Field omits it.]
" Compare G, Herhsn, Re//iains,p. no, ed. 1824.
Homily IV.]
HOMILIES ON FIRST CORINTHIANS.
53
own as others ; and they covet not the things
given to others, but rather exhaust upon others
their own means: but these are not content
unless they take all men's property. For it is
not a man's eye which they have, but a wild
beast's. The eyes of men endure not to see
their own body stripped of clothing, (for it is
their own, though in person it belong toothers,)
but these, unless they strip every one and lodge
all men's property in their own home, are never
cloyed ; yea rather they never have enough.
Insomuch that one might say that their hands
are not wild beasts' only, but even far more
savage and cruel than these. For bears and
wolves when they are satiated leave off their
kind of eating: but these know not any satiety.
And yet for this cause God made us hands, to
assist others, not to plot against them. And if
we were to use them for that purpose, better had
they been cut off and we left without them.
But thou, if a wild beast rend a sheep, art grieved ;
but when doing the same unto one of thine own
flesh and blood, thinkest thou that thy deed is
nothing atrocious? How then canst thou be a
man? Seest thou not that we call a thing
humane, when it is full of mercy and loving-
kindness? But when a man doth any thing
cruel or savage, inhuman is the title we give to
such a one. You see then that the stamp
of man as we portray him is his showing
mercy ; of a beast the contrary ; according to
constant saying, *' Why, is a man a wild beast,
or a dog?" (vid. 2 Kings viii. 13.) For men
relieve poverty ; they do not aggravate it.
Again these men's mouths are the mouths of
wild beasts ; yea rather these are the fiercer of
the two. For the words also, which they utter,
emit poison, more than the wild beasts' teeth,
working slaughter. And if one were to go
through all particulars, one should then see
clearly how inhumanity turns those who practise
it from men into beasts.
[10.] But were he to search out the mind
also of that sort of people, he would no longer
call them beasts only, but demons. For first,
they are full of great cruelty and of hatred
against their "fellow-servant; (St. Mat. xviii.
33.) and neither is love of the kingdom there,
nor fear of hell ; no reverence for men> no pity,
no sympathy : but shamelessness and audacity,
and contempt of all things to come. And unto
them the words of God concerning punishment
seem to be a fable, and His threats mirth. For
such is the mind of the covetous man. Sine e
then within they are demons, and without, wild
beasts ; yea, worse than wild beasts ; where are
we to place such as they are ? For that they are
worse even than wild beasts, is plain from this.
The beasts are such as they are by nature : but
these, endowed by nature with gentleness,
forcibly strive against nature to train themselves
to that which is savage. The demons too have
the plotters among men t© help them , to such
an extent that if they had no such aid, the
greater part of their wiles against us would be
done away : but these, when such as they have
spitefully entreated are vying with them, still try
to be more spiteful then they. Again, the devil
wages war with man, not with the demons of
his own kind : but he of whom we speak is
urgent in all ways to do harm to his own kindred
and family, and doth not even reverence nature.
I know that many hate us because of these
words ; but I feel no hatred towards them ;
rather I pity and bewail those who are so dis-
posed. Even should they choose to strike, I
would gladly endure it, if they would but
abstain from this their savage mind. For not I
alone, but the prophet also with me, banisheth
all such from the family of men saying, (Ps.
xlix. 20. Sept. r<n<} fh<irJT(n<;) "Man being in
honor hath no understanding, but is like unto
the senseless beasts."
Let us then become men at last, and let us
look up unto heaven ; and that which is accord-
ing to His image, (Colos. iii. 10.) let us receive
and recover : that we may obtain also the bless-
ings to come through the grace and loving-kind-
ness of our Lord Jesus Christ, with Whom to
the Father and the Holy Spirit be glory, power,
honor, now and always, and unto everlasting
ages. Amen.
HOMILY X.
I Cor. iii. i8, 19.
Let no man deceive himself. If any man (^„ i,j.ii, omitted.)
thinketh that he is wise in this world, let him become
a fool, that he may become wise. For the wisdom
of this world is foolishness with God.
As I said before, having launched out before
the proper time into accusation of the fornicator,
and having half opened it obscurely in a few
words, and made the man's conscience to quail,
he hastens again to the battle with heathen
wisdom, and to his accusations of those who
were puffed up there-with, and who were divid-
ing the Church: in order that having added
what remained and completed the whole topic
with accuracy, he might thenceforth suffer his
tongue to be carried away with vehement
impulse against the unclean person, having had
but a preliminary skirmishing with him in what
he had said before. For this, "Let no man
deceive himself, " is the expression of one aim-
ing chiefly at him and quelling him beforehand
by fear: and the saying about the " stubble,"
suits best with one hinting at him. And so
does the phrase, " Know ye not that ye are the
Temple of God, and the Spirit of God dwelleth
in you?" For these two things are most apt
to withdraw us from sin; when we have in
mind the punishment appointed for the sin ; and
when we reckon up the amount of our true
dignity. By bringing forward then "the hay"
and "the stubble, " he terrifies; but by speak-
ing of the dignity of that noble birth which was
theirs, he puts them to shame ; by the former
striving to amend the more insensible kind, by
the latter the more considerate.
[2.] "Let no man deceive himself; if any
man thinketh that he is wise in this world, let
him become a fool."
As he bids one become, as it were, dead unto
the world ; — and this deadness harms not at all,
but rather profits, being made a cause of life : —
so also he bids him become foolish unto this
world, introducing to us hereby the true wis-
dom. Now he becomes a fool unto the world,
who slights the wisdom from without, and is
persuaded that it contributes nothing towards
his comprehension of the faith. As then that
poverty which is according to God is the cause
of wealth, and lowliness, of exaltation, and to
54
despise glory is the cause of glory ; so also the
becoming a fool maketh a man wiser than all.
For all, with us, goes by contraries.
Further: why said he not, "Let him put off
wisdom," but, " Let him become a fool?"
That he might most exceedingly disparage the
heathen instruction. For it was not the same
thing to say, "Lay aside thy wisdom," and,
"become a fool." And besides, he is also
training people not to be ashamed at the want
of refinement among us ; for he quite laughs to
scorn all heathen things. And for the same
sort of reason he shrinks not from the names,
trusting as he does to the power of the things
[which he speaks of].
Wherefore, as the Cross, though counted
ignominious, became the author of innumerable
blessings, and the foundation and root of glory
unspeakable ; so also that which was accounted
to be foolishness became unto us the cause of
wisdom. For as he who hath learned anything
ill, unless he put away the whole, and make his
soul level and clear, and so offer it to him who
is to write on it, will know no wholesome truth
for certain; so also in regard of the wisdom
from without. Unless thou turn out the whole
and sweep thy mind clear, and like one that is
ignorant yield up thyself unto the faith, thou
wilt know accurately nothing excellent. For
so those also who see imperfectly if they will
not shut their eyes and commit themselves unto
others, but will be trusting their own matters to
their own faulty eyesight, they will commit
many more mistakes than those who see not.
But how, you will say, are men to put off this
wisdom ? By not acting on its precepts.
[3.] Then, seeing that he bade men so
urgently withdraw themselves from it, he adds
the cause, saying, " For the wisdom of this
world is foolishness with God." For not only
it contributes nothing, but it even hinders. We
must then withdraw ourselves from it, as doing
harm. Dost thou mark with what a high hand
he carries off the spoils of victory, having
proved that so far from profiting us at all, it is
even an opponent?
And he is not content with his own argu-
ments, but he has also adduced testimony again,
Homily X.]
HOMILIES ON FIRST CORINTHIANS.
55
saying, "For it is written, (Job v. 13.) He
taketh the wise in their own craftiness." By
"craftiness," i. e. by their own arms getting
the better of them. For seeing that they made
use of their wisdom to the doing away of all
need of God, by it and no other thing He j
refuted them, shewing that they were specially I
in need of God. How and by what method ?
Because having by it become fools, by it, as was
meet, they were taken. For they who supposed
that they needed not God, were reduced to so
great a strait as to appear inferior to fishermen
and unlettered persons; and from that time
forth to be unable to do without them. Where-
fore he saith, "In their own craftiness" He
took them. For the saying " I will destroy
their wisdom," was spoken in regard to its
introducing nothing useful; but this, "who
taketh the wise in their own craftiness, with a
view of shewing the power of God."
Next, he declares also the mode in which God
took them, adding another testimony :
Ver. 20. " For the Lord," saith he, "know-
eth the reasonings of men (Ps. xciv. 11. wA^pm-
-a»> Sept.) that they are vain." Now when the
^Visdom which is boundless pronounces this
edict concerning them, and declares them to be
such, what other proof dost thou seek of their
extreme folly? For men's judgments, it is true,
in many instances fail ; but the decree of God is
unexceptionable and uncorrupt in every case.
[4.] Thus having set up so splendid a trophy
of the judgment from on high, he employs in
what follows a certain vehemence of style, turn-
ing it against those w^ho were under his ministry,
(dn^ofxi'^oug) and speaking thus :
Ver. 21. " Wherefore let no man glory in
men ; for all things are yours." He comes
again to the former topic, pointing out that not
even for their spiritual things ought they to be
highminded, as having nothing of themselves.
" Since then the wisdom from without is hurtful,
and the spiritual gifts were not given by you,
what hast thou wherein to boast?" And in
regard to the wisdom from without, " Let no
man deceive himself," saith he, because they
were conceited about a thing which in truth did
more harm than good. But here, inasmuch as
the thing spoken of was really advantageous,
"Let no man glory." And he orders his
speech more gently : "for all things are yours."
Ver. 22. "Whether Paul, or Apollos, or Cephas,
or the world, or life, or death, or things present,
or things to come, all are yours ; and ye are
Christ's and Christ is God's." For because he
had handled them sharply, he refreshes them
again. And as above he had said, (I. Cor. iii.
9.) "We are fellow-workers with God;" and
by many other expressions had soothed them :
so here too he saith, "All things are yours;
taking down the pride of the teachers, and sig-
nifying that so far from bestowing any favor on
them, they themselves ought to be grateful to
the others. Since for their sake they were made
such as they were, yea, moreover, had received
grace. But seeing that these also were sure to
boast, on this account he cuts out beforehand
this disease too, saying, " As God gave to every
man," (Supr. vi. 5. 6.) and, "God gave the
increase :" to the end that neither the one party
might be puffed up as bestowers of good ; nor
the others, on their hearing a second time, " All
things are yours," be again elated. "For,
indeed, though it were for your sakes, yet the
whole was God's doing." And I wish you to
observe how he hath kept on throughout, mak-
ing suppositions in his own name and that of
Peter.
But what is, " or death ? " That even though
they die, for your sakes they die, encountering
dangers for your salvation. Dost thou mark
how he again takes down the high spirit of the
disciples, and raises the spirit of the teachers ?
In fact, he talks with them as with children of
high birth, who have preceptors, and who are to
be heirs of all.
We may say also, in another sense, that both
the death of Adam was for our sakes, that we
might be corrected ; and the death of Christ,
that we might be saved.
"And ye are Christ's ; and Christ is God's."
In one sense "we are Christ's, and in another
sense " Christ is God's," and in a third sense is
" the world ours." For we indeed are Christ's,
as his work: " Christ is God's, as a genuine
Offspring, not as a work : in which sense
neither is the world ours. So that though the
saying is the same, yet the meaning is different.
For " the world is ours," as being a thing made
for our sakes : but " Christ is God's," as hav-
ing Him the Author of his being, in that He is
Father. And "we are Christ's," as having
been formed by Him. Now " if they are yours,"
saith he, ' ' why have ye done what is just con-
trary to this, in calling yourselves after their
name, and not after Christ, and God ? "
[5.] C. iv. ver. i. " Let a man so account
of us, as of ministers of Christ, and stewards of
the mysteries of God." After he had cast down
their spirit, mark how again he refreshes it, say-
ing, " as ministers of Christ." Do not thou
then, letting go the Master, receive a name from
the servants and ministers. " Stewards," saith
he, indicating that we ought not to give these
things unto all, but unto whom it is due, and to
whom it is fitting we should minister.
Ver. 2. " Moreover it is required in stewards,
that a man be found faithful :" that is, that he
do not appropriate to himself his master's goods,
that he do not as a master lay claim for himself
56
WORKS OF ST. CHRYSOSTOM.
[Homily X.
but administer as a steward. For a steward's
part is to administer well the things committed
to his charge : not to say that his master's
things are his own ; but, on the contrary, that
his own are his master's. Let every one think
on these things, both he that hath power in
speech and he that possesses wealth, namely,
that he hath been entrusted with a master's
goods and that they are not his own ; let him
not keep them with himself, nor set them down
to his own account ; but let him impute them
unto God who gave them all. Wouldest thou
see faithful stewards ? Hear what saith Peter,
" Why look ye so earnestly on us, as though by
our own power or godliness we had made this
man to walk ? " (Acts iii. 12.) Unto' Cornelius
also he saith, "We also are men of like passions
with you : " and unto Christ Himself, " Lo, we
have left all, and followed Thee." (St. Matt.
xix. 27. ) And Paul, no less, when he had said,
"I labored more abundantly than they all," (I
Cor. XV. 10.) added, " yet not I, but the grace
of God which was with me." Elsewhere also,
setting himself strongly against the same persons,
he said, " For what hast thou which thou didst
not receive?" (C. iv. 7.) "For thou hast
nothing of thine own, neither wealth,
nor speech, nor life itself; for this also is
surely the Lord's. Wherefore, when necessity
calls, do thou lay down this also. But if thou
doatest on life, and being ordered to lay it down
refusest, thou art no longer a faithful steward."
' ' And how is it possible, when God calls, to
resist?" Well, that is just what I say too : and
on this account do I chiefly admire the loving-
kindness of God, that the things which He is
able, even against thy will, to take from thee,
these He willeth not to be paid in (eiaevexOy'jvai)
by thee unwillingly, that thou mayest have a
reward besides. For instance, He can take
away life without thy consent ; but His will is
to do so with thy consent, that thou mayest say
with Paul, " I die daily," ( i Cor. xv. 31.) He
can take away thy glory without thy consent,
and bring thee low: but He will have it from
thee with thine own goodwill, that thou mayest
have a recompense. He can make thee poor,
though unwilling, but He will have thee willing-
ly become such, that He may weave crowns for
thee. Seest thou God's mercy to man? Seest
thou our own brutish stupidity ?
What if thou art come to great dignity, and
hast at any time obtained some office of Church
government ? Be not high-minded. Thou hast
not acquired the glory, but God hath put it on
thee. As if it were another's, therefore, use it
sparingly ; neither abusing it nor using it upon
• These words v/ere addressed by St. Paul and St. Barnabas, to
the men of Lystra when they were about to offer sacrifices to them.
Acts xiv. 15. [The words of Peter which Chrysostom seems to
have had in mind were " Stand up, I myself also am a man."
Acts X. 26 — C]
unsuitable things, nor puffed up, nor appropri-
ating it unto thyself; but esteem thyself to be
poor and inglorious. For never, — hadst thou
been entrusted with a king's purple to keep, —
never would it have become thee to abuse the
robe and spoil it, but with the more exactness to
keep it for the giver. Is utterance given thee ?
Be not puffed up; be not arrogant; for the
gracious gift is not thine. Be not grudging
about thy Master's good, but distribute them
among thy fellow -servants ; and neither be thou
elated with these things as if they were thine
own, nor be sparing as to the distribution of
them. Again, if thou hast children, they are
God's which thou hast. If such be thy thought,
thou wilt both be thankful for having them, and
if bereft thou wilt not take it hard. Such was
Job when he said, ( Job i. 21. ) "The Lord
gave, the Lord hath taken away. "
For we have all things from Christ. Both
existence itself we have through Him, and life,
and breath, and light, and air, and earth. And
if He were to exclude us from any one of these,
we are lost and undone. For ( i S.Pet. ii. 11.)
" we are sojourners and pilgrims" And all this
about "mine," and "thine," is bare words
only, and doth not stand for things. For if
thou do but say the house is thine, it is a word
without a reality : since the very air, earth,
matter, are the Creator's ; and so art thou too
thyself, who hast framed it ; and all other things
also. But supposing the use to be thine, even
this is uncertain, not on account of death alone,
but also before death, because of the instability
of things.
[6. ] These things then continually picturing
to ourselves, let us lead strict lives ; and we shall
gain two of the greatest advantages. For first,
we shall be thankful both when we have and
when we are bereaved ; and we shall not be
enslaved to things which are fleeting by, and
things not our own. For whether it be wealth
that He taketh, He hath taken but His own ; or
honor, or glory, or the body, or the life itself: be
it that He taketh away thy son, it is not thy
son that He hath taken, but His own servant.
For thou formedst him not, but He made him.
Thou didst but minister to his appearing ; the
whole was God's own work. Let us give thanks
therefore that we have been counted worthy to
be His ministers in this matter. But what ?
Wouldest thou have had him for ever? This
again proves thee grudging, and ignorant that
it was another's child which thou hadst, and
not thine own. As therefore those who part
resignedly are but aware that they have what was
not theirs ; so whoever gives way to grief is in fact
counting the King's property his own. For, if
we are not our own, how can they be ours? I
say, we : for in two ways we are His, both on
Homily X.]
HOMILIES ON FIRST CORINTHIANS.
57
account of our creation, and also on account of
the faith. Wherefore David saith, " My sub-
stance is with Thee: " ( Ps. xxxix. 7. v-6fT-aai<s
Sept. " hope" rec. vers. of. ver. 6 ; Ps. cxxxix. 14.)
and Paul too, " For in Him we live and move
" (Acts xvii. 28.) and
about the faith, he says,
Ye are not your own,"
' For all
calls and
and have our being
plying the argument
(I Cor. vi. 19, 20.)
and " ye were bought with a price.
things are God's. When then He
chooses to take, let us not, like grudging ser-
vants, fly from the reckoning, nor purloin our
Master's goods. Thy soul is not thine; and
how can thy wealth be thine? How is it then
that thou spendest on what is unnecessary the
things which are not thine? Knowest thou not
that for this we are soon to be put on our trial,
that is,, if we have used them badly? But see-
ing that they are not our's but our Master's, it
were right to expend them upon our fellow-ser-
vants. It is worth considering that the omission
of this was the charge brought against that rich
man : and against those also who had not given
food to the Lord. (St. Luke xvi. 21. St. Matt.
XXV. 42.)
[7.] Say not then, " I am but spending mine
own, and of mine own I live delicately." It is
not of thine own, but of other men's. Other
men's, I say, because such is thine own choice :
for God's will is that those things should be
thine, which have been entrusted unto thee on
behalf of thy brethren. Now the things which ;
are not thine own become thine, if thou spend
them upon others : but if thou spend on thy-
self unsparingly, thine own things become no
longer thine. For since thou usest them cruelly,
and sayest, "That my own things should be
altogether spent on my own enjoyment is fair:"
therefore I call them not thine own. For they
are common to thee and thy fellow-servants ;
just as the sun is common, the air, the earth,
and all the rest. For as in the case of the body,
each ministration belongs both to the whole
body and to each several member ; but when it
is applied to one single member only, it
destroys the proper function of that very
member : so also it comes to pass in the case of
wealth. And that what I say may be made
plainer ; the food of the body which is given in
common to the members, should it pass into
one member, even to that it turns out alien in
the end. For when it cannot be digested nor
afford nourishment, even to that part, I say,
it turns out alien. But if it be made common,
both that part and all the rest have it as their
own.
So also in regard of wealth. If you enjoy it
alone, you too have lost it : for you will not
reap its reward. But if you possess it jointly
with the rest, then will it be more your own.
and then will you reap the benefit of it. Seest
thou not that the hands minister, and the
mouth softens, and the stomach receives ?
Doth the stomach say, Since I have received,
I ought to keep it all ? Then do not thou I
pray, in regard to riches, use this language.
For it belongs to the receiver to impart. As
then it is a vice in the stomach to retain the
food and not to distribute it, (for it is injuri-
ous to the whole body,) so it is a vice in those
that are rich to keep to themselves what they
have. For this destroys both themselves and
others. Again, the eye receives all the light :
but it doth not itself alone retain it, but
enlightens the entire body. For it is not its
nature to keep it to itself, so long as it is an eye.
Again, the nostrils are sensible of perfume; but
they do not keep it all to themselves, but trans-
mit it to the brain, and affect the stomach with
a sweet savor, and by their means refresh the
entire man. The feet alone walk ; but they
move not away themselves only, but transfer
also the whole body. In like manner do thou,
whatsoever thou hast been entrusted withal, keep
it not to thyself alone, since thou art doing
harm to the whole and to thyself more than
all.
And not in the case of the limbs only may
one see this occuring : for the smith also, if he
chose to impart of his craft to no one, ruins
both himself and all other crafts. Likewise
the cordwainer, the husbandman, the baker,
and everyone of those who pursue any necess-
ary calling ; if he chose not to communicate to
anyone of the results of his art, will ruin not
the others only but himself also with them.
And why do I say, "the rich?" For the
poor too, if they followed after the wickedness
of you who are covetous and rich, would injure
you very greatly and soon make you poor ; yea
rather, they would quite destroy you, were they
in your want unwilling to impart of their own :
the tiller of the ground, (for instance,) of the
labor of his hands ; the sailor, of the gain from
his voyages ; the soldier, of his distinction won
in the wars.
Wherefore if nothing else can, yet let this at
least put you to shame, and do you imitate
their benevolence. Dost thou impart none of
thy wealth unto any ? Then shouldest thou not
receive any thing from another : in which case,
the world will be turned upside down. For in
every thing to give and receive is the principle
of numerous blessings : in seeds, in scholars, in
arts. For if any one desire to keep his art to
himself, he subverts both himself and the whole
course of things. And the husbandman, if he
bury and keep the seeds in his house, will bring
about a grievous famine. So also the rich man,
if he act thus in regard of his wealth, will
53
WORKS OF ST. CHRYSOSTOM.
[ Homily XI.
destroy himself before the poor, heaping up the
fire of hell more grievous upon his own head.
[8.] Therefore as teachers, however many
scholars they have, impart some of their lore unto
each ; so let thy possession be, many to whom
thou hast done good. And let all say, "such
an one he freed from poverty, such an one from
dangers. Such an one would have perished, had
he not, next to the grace of God, enjoyed thy
patronage. This man's disease thou didst cure,
another thou didst rid of false accusation,
another being a stranger you took in, another
being naked you clothed." Wealth inexhaust-
ible and many treasures are not so good as such
sayings. They draw all men's gaze more power-
fully than your golden vestments, and horses,
and slaves. For these make a man appear even
odious : (^(fopruov, a conj. of Saville's for fop-
Tcxa) they cause him to be hated as a common
foe ; but the former proclaim him as a common
father and benefactor. And, what is greatest of
all, Favor from God waits on thee in every part
of thy proceedings. What I mean is, let one
man say, He helped to portion out my daughter :
another, And he afforded my son the means of
taking his station among men : (etV avdpa<i k^-
(favTivat) another, He made my calamity to
cease : another. He delivered me from dangers.
Better than golden crowns are words such as
these, that a man should have in his city
innumerable persons to proclaim his beneficence.
Voices such as these are pleasanter far, and
sweeter than the voices of the heralds marching
before the archons ; to be called saviour, bene-
factor, defender, (the very names of God ;) and
not, covetous, proud, insatiate, and mean. Let
us not, I beseech you, let us not have a fancy for
any of these titles, but the contrary. For if
these, spoken on earth, make one so splendid
and illustrious; when they are written in
heaven, and God proclaims them on the day
that shall come, think what renown, what splen-
dor thou shalt enjoy ! Which may it be the lot
of us all to obtain, through the grace and loving-
kindness of our Lord Jesus Christ ; with Whom
unto the Father and the Holy Spirit, be glory,
power, honor, now and always and unto ever-
lasting ages. Amen.
HOMILY XI
I Cor. iv. 3, 4.
But with me it is a very small thing that I should be
judged of you, or of man's judgment : yea I judge
not mine own self For I know nothing against
myself, yet am I not hereby justified : but He that
judgeth me is the Lord.
Together with all other ills, I know not how,
tliere hath come upon man's nature the disease of
restless prying and of unseasonable curiosity,
which Christ Himself chastised, saying, (S.
Matt, vii, I.) "Judge not, that ye be not judged."
A kind of thing, which hath no pleasure as all
other sins have, but only punishment and ven-
geance. For though we are ourselves full of
ten thousand evils, and bearing the "beams"
in our own eyes, we become exact inquisitors of
the offences of our neighbor which are not
at all bigger than "motes." And so this
matter at Corinth was falling out. Religious
men and dear to God were ridiculed and cast
otit for their want of learning ; while others,
brimful of evils innumerable, were classed
highly because of their fluent speech. Then like
persons sitting in public to try causes, these were
the sort of votes they kept rashly passing: " such
an one is worthy : such an one is better than
such another ; this man is inferior to that ; that,
better than this." And, leaving off to mourn
for their own bad ways, they were become
judges of others ; and in this way again were
kindling grievous warfare.
Mark then, how wisely Paul corrects them,
doing away with this disease. For since he had
said, " Moreover, it is required in stewards that
a man be found faithful," and it seemed as if he
were giving them an opening to judge and pry
into each man's life, and this was aggravating
the party feeling ; lest such should be the effect
on them, he draws them away from that kind of
petty disputation, saying, "With me it is a very
small thing that I should be judged of you ; ' '
again in his own person carrying on the
discourse.
[2.] But what means, " With me it is a very
small thing that I should be judged of you
or of man's day? " (ij[j.ipa<i) " I judge myself
unworthy," saithhe, " of being judged by you."
And why say I, "by you?" I will add, "by
(xai TO [roy?]) any one else." Howbeit, let no
one condemn Paul of arrogance ; though he
saith that no man is worthy to pass sentence con-
Homily XI.]
HOMILIES ON FIRST CORINTHIANS.
59
! cerning him. For first, he saith these things not
for his own sake, but wishing to rescue others
from the odium which they had incurred from
the Corinthians. And in the next place, he
hmits not the matter to the Corinthians merely,
but himself also he deposes from this right of
judging ; saying, that to decree such things was
! a matter beyond his decision. At least he adds,
"I judge not mine own self."
But besides what has been said, we must
search out the ground upon which these express-
ions were uttered. For he knew well in many
cases how to speak with high spirit : and that,
not of pride or arrogance, but of a certain
excellent management [_(>ixoyorita>s dpctTzrjg'] see-
ing that in the present case also he saith this,
not as lifting up himself, but as taking down
other men's sails, and earnestly seeking to invest
the saints with due honor. For in proof that
he was one of the very humble, hear what he
saith, bringing forward the testimony of his ene-
mies on this point; "His bodily presence is
weak, and his speech of no account ; (2 Cor. x.
10.) and again, "Last of all, as to one born out of
due time. He appeared unto me also." (2 Cor. xv.
8.) But notwithstanding, see this lowly man,
when the time called on him, to what a pitch
he raises the spirit of the disciples, not teaching
pride but instilling a wholesome courage. For
with these same discoursing he saith, "And if
the world shall be judged by you, are ye
unworthy to judge the smallest matters? i Cor.
vi. 2. For as the Christian ought to be far
removed from arrogance, so also from flattery
and a mean spirit. Thus, if any one says, " I
count money as nothing, but all things here are
to me as a shadow, and a dream, and child's
play; " we are not at all to charge him as
arrogant ; since in this way we shall have to
to accuse Solomon himself of arrogance, for
speaking austerely (^^i/.ixro^nbvza) on these
things, saying "Vanity of vanities (Eccles. i. 2.)
all is vanity." But God forbid that we should
call the strict rule of life by the name of arrog-
ance. Wherefore to despise these things is not
, haughtiness, but greatness of soul ; albeit we
see kings, and rulers, and potentates, making
much of them. But many a poor man, leading a
strict life despises them ; and we are not therefore
to call him arrogant but highminded : just as,
i on the other hand, if any be extremely addicted
' to them, we do not call him lowly of heart and
moderate, but weak, and poor spirited, and
ignoble. For so, should a son despise the pur-
suits which become his father and affect slavish
ways, we should not commend him as lowly of
heart, but as base and servile we should reproach
him. What we should admire in him would be,
his despising those meaner things and making
much account of what came to him from his
father. For this is arrogance, to think one's
self better than one's fellow-servants : but to
pass the true sentence on things cometh not of
boasting, but of strictness of life.
On this account Paul also, not to exalt him-
self, but to humble others, and to keep down
those who were rising up out of their places,
and to persuade them to be modest, said, " With
me it is a very small thing that I should be
judged of you or of man's day." Observe how
he soothes the other party also. For whosoever
is told that he looks down on all alike, and
deigns not to be judged of any one, will not
thenceforth any more feel pain, as though him-
self were the only one excluded. For if he had
'said, "Of you," only, and so held his peace ;
this were enough to gall them as if treated con-
temptuously. But now, by introducing, "nor
yet of man's day,"* he brought alleviation to
the blow ; giving them partners in the contempt.
Nay, he even softens this point again, saying,
"not even do I judge myself." Mark the
expression, how entirely free from arrogance :
in that not even he himself, he saith, is capable
of so great exactness.
[3.] Then because this saying also seemed to
be that of one extolling himself greatly, this
too he corrects, saying, " Yet am I not hereby
justified." What then? Ought we not to
judge ourselves and our own misdeeds ? Yes
surely : there is great need to do this when we
sin. But Paul said not this, " For I know noth-
ing," saith he, "against myself." What mis-
deed then was he to judge, when he "knew
nothing against himself? ' Yet, saith he, " he
was not justified." (i Cor. vi. 3.) We then who
have our conscience filled with ten thousand
wounds, and are conscious to ourselves of nothing
good, but quite the contrary ; what can we say?
And how could it be, if he knew nothing
against himself that he was not justified?
Because it was possible for him to have com-
mitted certain sins, not however, knowing that
they were sins. From this make thine estimate
how great shall be the strictness of the future
judgment. It is not, you see, as considering
himself unblameable that he saith it is so unmeet
for him to be judged by them, but to stop the
mouths of those who were doing so unreason-
ably. At least in another place, even though
men's sins be notorious, he permits not judg-
ment unto others, because the occasion required
it. " For why dost thou judge thy brother,"
saith he, (Rom. xiv. 10.) or, "thou, why
dost thou set at nought thy brother ? " For thou
wert not enjoined, O man, to judge others, but
to test thine own doings. Why then dost thou
seize upon the office of the Lord ? Judgment is
His, not thine.
To which effect, he adds, ' ' Therefore judge
6o
WORKS OF ST. CHRYSOSTOM.
[Homily XI.
nothing before the time, until the Lord come ;
who will both bring to light the hidden things
of darkness, and make manifest the counsels of
the hearts, and then shall each man have his
praise from God." What then ? Is it not right
that our teachers should do this ? It is right
in the case of open and confessed sins, and that
with fitting opportunity, and even then with
pain and inward vexation : not as these were
acting at that time, of vain-glory and arrogance.
For neither in this instance is he speaking of
those sins which all own to be such, but about
preferring one before another, and making com-
parisons of modes of life. For these things He
alone knows how to judge with accuracy, who is
to judge our secret doings, which of these be
worthy of greater and which of less punishment
and honor. But we do all this according to
what meets our eye. " For if in mine own errors,*'
saith he, "I know nothing clearly, how can I
be worthy to pass sentence on other men ? And
how shall I who know not my own case with
accuracy, be able to judge the state of others? "
Now if Paul felt this, much more we. For (to
proceed) he spake these things, not to exhibit
himself as faultless, but to shew that even should
there be among them some such person, free
from transgression, not even he would be worthy
to judge the lives of others : and that if he,
though conscious to himself of nothing declare
himself guilty, much more they who have ten
thousand sins to be conscious of in themselves.
[4.] Having thus, you see, stopped the
mouths of those who pass such sentences, he
travails next with strong feeling ready to break
out and come upon the unclean person. And
like as when a storm is coming on, some clouds
fraught with darkness run before it ; afterwards,
when the crash of the thunders ariseth and
works the whole heavens into one black cloud,
then all at once the rain bursts down upon the
earth : so also did it then happen. For though
he might in deep indignation have dealt with
the fornicator, he doth not so ; but with fearful
words he first represses the swelling pride of the
man, since in truth, what had occurred was a
twofold sin, fornication, and, that which is
worse than fornication, the not grieving over
the sin committed. For not so much does he
bewail the sin, as him that committed it and
did not as yet repent. Thus, "I shall bewail
many of those," saith he, not simply "who
have sinned heretofore," but he adds, "who
have not repented of the uncleanness and
impurity which they wrought." (2 Cor. xii.
21.) For he who after sinning hath prac-
tised repentance, is a worthy object not of grief
but of gratulations, having passed over into the
choir of the righteous. For, (Is. xliii, 26.)
"declare thou thine iniquities first, that thou
mayest be justified : " but if after sinning one is
void of shame, he is not so much to be pitied
for falling as for lying where he is fallen.
Now if it be a grievous fault not to repent
after sins ; to be puffed up because of sins, what
sort of punishment doth it deserve ? For if he
who is elate for his good deeds is unclean, what
pardon shall he meet with who has that feeling
with regard to his sins?
Since then the fornicator was of this sort, and
had rendered his mind so headstrong and
unyielding through his sin, he of course begins
by casting down his pride. And he neither
puts the charge first, for fear of making him
hardened, as singled out for accusation before
the rest ; nor yet later, lest he should suppose
that what related to him was but incidental.
But, having first excited great alarm in him by
his plain speaking towards others, then, and not
till then, he goes on to him, in the course of his
rebuke to others giving the man's wilfulness a
share beforehand.
For these same words, viz. " I know nothing
against myself, yet am I not hereby justified,"
and this, " He that judgeth me is the Lord, who
will both bring to light the hidden things of dark-
ness, and make manifest the counsels of the
hearts," glance not lightly both upon that per-
son, and upon such as act in concert with
him and despise the saints. "For what," saith
he, "if any outwardly appear to be virtuous
and admirable persons ? He, the Judge, is not
adiscerner of externals only, but also brings
to light all secrets."
[5.] On two accounts you see, or rather on
three, correct judgement belongs not to us.
One, because, though we be conscious to our-
selves of nothing, still we need one to reprove
our sins Avith strictness. Another, because the
most part of the things which are done escape
us and are concealed. And for a third besides
these, because many things which are done by
others seem to us indeed fair, but they come not
of a right mind. Why say ye then, that no sin
hath been committed by this or that person?
That such an one is better than such another ?
Seeing that this we are not to pronounce, not
even concerning him who knows nothing against
himself. For He who discerns secrets, He it is
who with certainty judges. Behold, for
example; I for my part know nothing against
myself: yet neither so am I justified, that is, I
am not quit of accounts to be given, nor of
charges to be answered. For he doth not say
this, "I rank not among the righteous; " but
"I am not pure from sin." For elsewhere he
saith also, (Rom. vi. ,7, deStxaiiorat, ToursffTcv
anrjUaxTat.) " He that hath died is justified from
sin," that is, " is liberated."
Again, many things we do, good indeed, but
Homily XL]
HOMILIES ON FIRST CORINTHIANS.
6i
not of a right mind. For so we commend
many, not from a wish to render them conspicu-
ous, but to wound others by means of them.
And the thing done indeed is right for the well-
doer is praised ; but the intention is corrupt :
for it is done of a satanical purpose. For this
one hath often done, not rejoicing with his
brother, but desiring to wound the other party.
Again, a man hath committed a great error;
some other person, wishing to supplant him,
says that he hath done nothing, and comforts
him forsooth in his error by recurring to the
common frailty of nature. But oftentimes he
doth this from no mind to sympathize, but to
make him more easy in his faults.
Again, a man rebukes oftentimes not so much
to reprove and admonish, as publicly to (^kx-oii-
r.z.o(7at y.at t/.r pay cod 7^(7 at) display and exaggerate
his neighbor's sin. Our counsels however them-
.selves men do not know ; but, (Rom. viii, 27.)
"He that searcheth the hearts," knows them
perfectly ; and He will bring all such things
into view at that time._ Wherefore he saith,
" Who will bring to light the secret things of
darkness and make manifest the counsels of the
hearts."
[6.] Seeing then that not even where we
"know nothing against ourselves," can we be
clean from accusations, and where we do any
thing good, but do it not of a right mind, we
are liable to punishment ; consider how vastly
men are deceived in their judgments. For all
these matters are not be come at by men, but by
the unsleeping Eye alone : and though we may
deceive men, our sophistry will never avail
against Him. Say not then, darkness is around
me and walls ; who seeth me ? For He who by
Himself formed our hearts. Himself knoweth all
things. (Ps. cxxxix, 12.) "For darkness is no
darkness with Him." And yet he who is com-
mitting sin, well saith, " Darkness is around me
and walls; " for were there not a darkness in
his mind he would not have cast out the fear of
Tiod and acted as he pleased. For unless the
ruling principle be first darkened, the entrance
of sin without fear is a thing impossible. Say
not then, who seeth me? For there is that
( Heb. iv, 12.) " pierceth even unto soul and
spirit, joints and marrow; " but thou seest not
thyself nor canst thou pierce the cloud ; but as
if thou hadst a wall on all sides surrounding
thee, thou art without power to look up unto the
heaven.
For whatsoever sin thou wilt, first let us exam-
ine, and thou shalt see that so it is engendered.
For as robbers and they who dig through walls
when they desire to carry off any valuable thing,
put out the candle and then do their work ; so
also doth men's perverse reasoning in the case
of those who are committing sin. Since in us
also surely there is a light, the light of reason,
ever burning. But if the spirit of wickedness
coming eagerly on with its strong blast quench
that flame, it straightway darkens the soul and
prevails against it, and despoils it straightway of
all that is laid up therein. For when by unclean
desire the soul is made captive, even as a cloud
and mist the eyes of the body, so that desire
intercepts the foresight of the mind, and suffers
it to see nothing at any distance, either preci-
pice, or hell, or fear ; but thenceforth, having
that deceit as a tyrant over him, he comes to be
easily vanquished by sin ; and there is raised up
before his eyes as it were a wall without win-
dows, which suffers not the ray of righteousness
to shine in upon the mind, the absurd conceits
of lust enclosing it as with a rampart on all
sides. And from that time forward the
unchaste woman is everywhere meeting him:
standing present before his eyes, before his
mind, before his thoughts. And as the blind,
although they stand at high noon beneath the
very central point of the heaven, receive not the
light, their eyes being fast closed up ; just so
these also, though ten thousand doctrines of sal-
vation sound in their ears from all quarters,
having their soul preoccupied with this passion
stop their ears against such discourses. And
they know it well who have made the trial.
But God forbid that you should know it from
actual experience.
[7.] And not only this sin hath these effects,
but every misplaced affection as well. For let
us transfer, if you please, the argument from
the unchaste woman unto money, and we shall
see here also thick and unbroken darkness. For
in the former case, inasmuch as the beloved
object is one and shut up in one place, the feel-
ing is not so violent ; but in the case of money
which sheweth itself every where, in silver-
smiths' shops, in taverns, in foundries for gold,
in the houses of the wealthy, the passion blows
a vehement gale. For when servants swagger-
ing in the market place, horses with golden
trappings, men decked with costly garments,
are seen with desire by him who has that dis-
temper, the darkness becomes intense which
envelopes him. And why speak of houses and
silversmiths' shops? for my part I think that
such persons, though it be but in a picture and
image that they see the wealth, are convulsed,
and grow wild, and rave. So that from all
(juarters the darkness gathers around them. And
if they chance to behold a portraiture of a King,
they admire not the beauty of the precious
stones, nor yet the gold, nor the purple robe,
but they pine away. And as the wretched
lover before mentioned, though he see but the
image of the woman beloved, cleaveth unto the
lifeless thing ; so this man also, beholding a
62
WORKS OF ST. CHRYSOSTOM.
[Homily XI.
lifeless image of wealth, is more strongly affected
in the same way, as being holden of a more
tyrannical passion. And he must henceforth
either abide at home, or if he venture into the
Forum, return home with innumerable hurts.
For many are the objects which grieve his eyes.
And just as the former seeth nothing else save
the woman, even so the latter hastens by poor
persons, and all things else, that he may not
obtain so much as a slight alleviation. But upon
the wealthy he steadily fixeth his eyes ; by the
sight of them introducing the fire into his own
soul mightily and vehemently. For it is a fire
that miserably devours the person that falls into
it ; and if no hell were threatened nor yet pun-
ishment, this condition were itself punishment ;
to be continually tormented and never able to
find an end to the malady.
[8.] Well: these things alone might suffice
to recommend our fleeing from this distemper.
But there is no greater evil than inconsideration
which causes men to be rivetted unto things that
bring sorrow of heart and no advantage. Where-
fore I exhort that you cut off the passion at its
beginning : for just as a fever on its first attack,
does not violently burn up the patients with
thirst, but on its increase and the heightening of
its fire causes from that time incurable thirst ;
and though one should let them fill themselves
full of drink, it puts not out the furnace but
makes it burn fiercer : so also it happens in
regard to this passion ; unless when it first
invadeth our soul we stop it and shut the doors ;
having got in, from that time it makes the
disease of those who have admitted it incurable.
For so both good things and bad, the longer
they abide in us, the more powerful they become.
And in all other things too, any one may see
that this Cometh to pass. For so a plant but
lately set in the ground is easily pulled up ; but
no more so when rooted for a long time ; it then
requires great strength in the lever. And a
building newly put together is easily thrown
down by those who push against it ; but once
well fixed, it gives great trouble to those who
attempt to pull it down. And a wild beast that
hath made his accustomed haunt in certain places
for a long time is with difficulty driven away.
Those therefore who are not yet possessed by
the passion in question, I exhort not to be taken
captive. For it is more easy to guard against
falling into it, than having fallen to get away.
[9.] But unto those who are seized by it and
broken down, if they will consent to put them-
selves into the hands of the Word of healing, I
promise large hope of salvation, by the Grace
of God. For if they will consider those who
have suffered and fallen into that distemper and
have recovered, they will have good hopes re-
specting the removal of the disease. Who then
ever fell into this disease, and was easily rid of
it? That well-known Zacchseus. For who
could be more fond of money than a publican ?
But all at once he became a man of strict life,
{(PtkoffiKfoq) and put out all that blaze. Mat-
thew in like manner : for he too was a publican,
living in continual rapine. But he likewise all
at once stripped himself of the mischief, and
quenched his thirst, and followed after spiritual
gain. Considering therefore these, and the
like to them, despair not even thou. For if
thou wilt, cpickly thou shalt be able to recover.
And if you please, according to the rule of phy-
sicians, we will prescribe accurately what thou
shouldest do.
It is necessary then, before all other things,
{o be right in this, that we never despond, nor
despair of our salvation. Next, we must look
not only upon the examples of those who have
done well, but also upon the sufferings of those
who have persisted in sin. For as we have con-
sidered Zacchreus, and Matthew, even so ought
we also to take account of Judas, and Gehazi,
and Ahar, [perhaps Achan, Josh, vii.] and
Ahab, and Ananias, and Sapphira, in order
that by the one, we may cast out all despair,
and by the other cut off all indolence ; and that
the soul become not reckless of the remedies
suggested. And let us teach them of themselves
to say what the Jews said on that day,
approaching unto Peter, (Acts ii, 37, cf. xvi,
30.) "What must we do to be saved?" And
let them hear what they must do.
[10.] What then must we do? We must
know how worthless the things in question are,
and that wealth is a run-away slave, and heart-
less, and encompasseth its possessors with ills
innumerable. And such words, like charms,
let us sound in their ears continually. And as
physicians soothe their patients when they ask
for cold water, by saying that they will give it,
making excuses about the spring, and the ves-
sel, and the fit time, and many more such, (for
should they refuse at once, they make them
wild with phrensy,) so let us also act towards
the lovers of money. When they say we desire
to be rich, let us not say immediately that
wealth is an evil thing; but let us assent, and
say that we also desire it ; but in due time ; yea,
true wealth ; yea, that which hath undying
pleasure : yea, that which is gathered for thy-
self, and not for others, and those often our
enemies. And let us produce the lessons of
true wisdom, and say, we forbid not riches, but
ill-gotten riches. For it is lawful to be rich,
but without covetousness, without rapine and
violence, and an ill report from all men. With
these arguments let us first smooth them down,
and not as yet discourse of hell. For the sick
man endures not yet such sayings. Wherefore
Homily XL]
HOMILIES ON FIRST CORINTHIANS.
63
let us go to this world for all our arguments
upon these matters; and say, "Why is it thy
choice to be rich through covetousness ? That
the gold and the silver may be laid up for
others, but for thee, curses and accusations
innumerable? That he whom you have
defrauded may be stung by want of the very
necessaries of life, and bewail himself, and
draw down upon thee the censure of thousands ;
and may go at fall of evening about the market
place, encountering every one in the alleys, and
in utter perplexity, and not knowing what to
trust to even for that one night? For how is he
to sleep after all, with pangs of the belly, rest-
less famine besetting him, and that often while
it is freezing, and the rain coming down on
him? And while thou, having washed, return-
est home from the bath, in a glow with soft rai-
ment, merry of heart and rejoicing, and hasten-
ing unto a banquet prepared and costly : he,
driven every where about the market place by
cold and hunger, takes his round, stooping low
and stretching out his hands ; nor hath he even
spirit without trembling to make his suit for his
necessary food to one so full fed and so bent on
taking his ease ; nay, often he has to retire with
insult. When therefore thou hast returned
home, when thou liest down on thy couch, when
the lights round thine house shine bright, when
the table is prepared and plentiful, at that time
call to rememberance that poor miserable man
wandering about, like the dogs in the alleys, in
darkness and in mire; except indeed when, as
is often the case, he has to depart thence, not
unto house, nor wife, nor bed, but unto a pallet
of straw ; even as we see the dogs baying all
through the night. And thou, if thou seest but
a little drop falling from the roof, throwest the
whole house into confusion, calling thy slaves
and disturbing every thing : while he, laid in
rags, and straw, and dirt, has to bear all the
cold.
What wild beast would not be softened by
these things? Who is there so savage and
inhuman that these things should not make him
mild ? and yet there are some who are arrived
at such a pitch of cruelty as even to say that
they deserve what they suffer. Yea, when they
ought to pity, and weep, and help to alleviate
men's calamities, they on the contrary visit
them with savage and inhuman censures. Of
these I should be glad to ask, Tell me, why do
they deserve what they suffer? Is it because
they would be fed and not starve ?
No, you will reply ; but because they would be
fed in idleness. .Vnd thou, dost not thou wan-
ton in idleness ? What say I ? Art thou not
oft-times toiling in an occupation more grievous
than any idleness, grasping, and oppressing, and
coveting ? Better were it if thou too wert idle
after this sort ; for it is better to be idle in this
way, than to be covetous. But now thou even
tramplest on the calamities of others, not only
idling, not only pursuing an occupation worse
than idleness, but also maligning those who spend
their days in misery.
And let us farther narrate to them the disasters
of others ; the untimely bereavements, the
dwellers in prison, those who are torn to pieces
before tribunals, those who are trembling for life;
the unlooked for widowhood of women ; the
sudden reverse of the rich : and with this let us
soften their minds. For by our narrations con-
cerning others, we shall induce them by all
means to fear these evils in their own case too.
For when they hear that the son of such an one
who was a covetous and grasping man, or (ij rod
delvo? instead of rjv ; tou delvo?) the wife of
such an one who did many tyrannical actions,
after the death of her husband endured afflict-
ions without end ; the injured persons setting
upon the wife and the
war being raised from
house ; although a man
beings, yet expecting
children, and a general
all quarters against his
be the most senseless of
himself also to suffer the
same, and fearing for his own lest they undergo
the same fate, he will become more moderate.
Now we find life full of many such histories, and
we shall not be at a loss for correctives of this
kind.
But when we speak these things, let us not
speak them as giving advice or counsel, lest our
discourse become too irksome : but as in the
order of the narrative and by association with
something else, let us proceed in each case unto
that kind of conversation, and let us be constantly
putting them upon stories of the kind, permit-
ting them to speak of no subject except these
which follow : How such an one's splendid and
famous mansion fell down ; How it is so entirely
desolate that all things that were in it have come
into the hands of others; How many trials have
taken place daily about this same property,
what a stir ; How many of that man's relations
(ol'xsTac, probably olxehn) have died either
beggars, or inhabitants of a prison.
All these things let us speak as in pity for the
deceased, and as depreciating things present ; in
order that by fear and by pity we may soften
the cruel mind. .A.nd when we see men shrink-
ing into themselves at these narrations, then and
not till then let us introduce to their notice also
the doctrine of hell, not as terrifying these, but
in compassion for others. And let us say, But
why speak of things present ? For far, indeed,
will our concern be from ending with these; a
yet more grievous punishment will await all such
persons : even a river of fire, and a poisonous
worm, and darkness interminable, and undying
tortures. If with such addresses we succeed in
64
WORKS OF ST. CHRYSOSTOM.
[Homily XII.
throwing a spell over them, we shall correct
both ourselves and them, and (juickly get the
better of our infirmity.
And on that day we shall have God to praise
us: as also Paul saith, "And then shall each
man have praise from God." For that which
cometh from men, is both fleeting, and some-
times it proceeds from no good intentions. But
that which cometh from God both abideth con-
tinually, and shines out clearly. For when He
who knew all things before their creation, and
who is free from all passion, gives praise, then
also the demonstration of our virtue is even
unquestionable.
Knowing these things therefore, let us act so
as to be praised of God, and to acquire the great-
est blessings ; which God grant us all to obtain,
through the grace and loving-kindness of our
Lord Jesus Christ, with Whom to the Father
and the Holy Spirit be glory, power, honor,
now and always, and unto all the ages of eternity.
/Vmen.
HOMILY XII
I Cor. IV. 6.
Now these things, brethren, I have in a figure transferred
to myself and Apollos for your sakes ; that in us ye
might learn not to think of men above that which is
written.*
So long as there was need of expressions as
harsh as these, he refrained from drawing up the
curtain, and went on arguing as if he were him-
self the person to whom they were addressed ; in
order that the dignity of the persons censured
tending to counteract the censurers, no room
might be left for flying out in wrath at the
charges. But when the time came for a gentler
process, then he strips it off, and removes the
mask, and shows the persons concealed by the
appellation of Paul and Apollos. And on this
account he said, "These things, brethren, I
have transferred in a figure unto myself and
Apollos."
And as in the case of the sick, when the child
being out of health kicks and turns away from
the food offered by the physicians, the attend-
ants call the father or the tutor, and bid them
take the food from the physician's hands and
bring it, so that out of fear towaids them he
may take it and be quiet : so also Paul, intend-
ing to censure them about certain other persons,
of whom some, he thought, were injured, others
honored above measure, did not set down the
persons themselves, but conducted the argument
in his own name and that of Apollos, in order that
reverencing these they might receive his mode
of cure. But that once received, he presently
makes known in whose behalf he wassoe.xpress-
ing himself.
Now this was not hypocrisy, but condescen-
sion (tTuyxardftatTi?) and tact (^oixovonca). For if
he had said openly, " As for you, the men whom
*[The true text of this clause is well given in the Revised Ver-
sion, " not to go beyond the things which are written."]
j ye are judging are saints, and worthy of all
I admiration; " they might have taken it ill and
j (zav dnemjSrjcrav) Started back. But now in say-
ing, " But to me it is a very small thing that I
j should be judged of you: " and again, " Who
is Paul, and who is Apollos?" he rendered his
speech easy of reception.
This, if you mark it, is the reason why he says
here, "These things have I transferred in a
figure unto myself for your sakes, that in us ye
may learn not to be wise above what is writ-
ten," signifying that if he had applied his argu-
ment in their persons, they would not have
learnt all that they needed to learn, nor would
have admitted the correction, being vexed at
what was said. But as it was, revering Paul,
they bore the rebuke well.
[2.] But what is the meaning of, " not to be
wise above what is written?" It is written,
(St. Matt. vii. 3.) "Why beholdest thou the
mote that is in thy brothers's eye, but consider-
est not the beani that is in thine own eye? " and
"Judge not, that ye be not judged." For if
we are one and are mutually bound together,
it behooveth us not to rise up against one another.
For " he that humbleth himself shall be exalted,"
saith he. And (St. Matt, xx, 26, 27 ; St. Mark
X, 43 ; not verbatim.^ " He that will be first of
all, let him be the servant of all." These are
the things which " are written."
' ' That no one of you be puffed up for one
against another." Again, having dismissed the
teachers, he rebukes the disciples. For it
was they who caused the former to be elated.
And besides, the leaders would not quietly
receive that kind of speech because of their
desire of outward glory : for they were even
blinded with that passion. Whereas the disci-
ples, as not reaping themselves the fruits of the
Homily XII.]
HOMILIES ON FIRST CORINTHIANS.
65
glory, but procuring it for others, would both
endure the chiding with more temper, and had
it more in their power than the leading men to
distroy the disease.
It seems then, that this also is a symptom of
being "puffed up," to be elated on another's
account, even though a man have no such feel-
ing in regard of what is his own. For as he
who is proud of another's wealth, is so out of
arrogance ; so also in the case of another's glory.
And he hath well called it " being puffed up."
For when one particular member rises up over
the rest, it is nothing else but inflammation and
disease ; since in no other way doth one mem-
ber become higher than another, except when a
swelling takes place. (So in English "proud
flesh.") And so in the body of the Church also ;
whoever is inflamed and puffed up, he must be
the diseased one ; for he is swollen above the
proportion of the rest. For this [disproportion]
is what we mean by "swelling." And so
comes it to pass in the body, when some spur-
ious an(i evil humor gathers, instead of the wonted
nourishment. So also arrogance is born ;
notions to which we have no right coming over
us. And mark with what literal propriety he
saith, be not "puffed up: " for that which is
puffed up hath a certain tumor of spirit, from
being filled with corrupt humor.
These things, however, he saith, not to pre-
clude all soothing, but such soothing as leads to
harm. " Wouldest thou wait upon this or that
person ? I forbid thee not : but do it not to the
injury of another," For not that we might
array ourselves one against another were teach-
ers given us, but that we might all be mutually
united. For so the general to this end is set
over the host, that of those who are separate he
may make one body. But if he is to break up
the army, he stands in the place of an enemy
rather than of a general.
[3.] Ver. 7. " For who maketh thee to differ?
For what hast thou which thou didst not
receive? "
From this point, dismissing the governed, he
turns to the governors. What he saith comes
to this : From whence is evident that thou art
worthy of being praised? Why, hath any judg-
ment taken place ? any inquiry proceeded ? any
essay? any severe testing? Nay, thou canst
not say it . and if men give their votes, their
judgment is not upright. But let us suppose
that thou really art worthy of praise and hast
indeed the gracious gift, and that the judgment
of men is not corrupt : yet not even in this case
were it right to be high-minded ; for thou hast
nothing of thyself but from God didst receive it.
Why then dost thou pretend to have that which
thou hast not? Thou wilt say, " thou hast it : "
and others have it with thee : well then, thou
5
hast it upon receiving it : not merely this thing
or that, but all things whatsoever thou hast.
For not to thee belong these excellencies, but
to the grace of God. Whether you name faith,
it came of His calling; or whether it be the
forgiveness of sins which you speak of, or spirit-
ual gifts, or the word of teaching, or the mira-
cles ; thou didst receive all from thence. Now
what hast thou, tell me, which thou hast not
received, but hast rather achieved of thine own
self? Thou hast nothing to say. Well: thou
hast received ; and does that make thee high-
minded? Nay, it ought to make thee shrink
back into thyself. For it is not thine, what
hath been given, but the giver's. What if thou
didst receive it? thou receivedst it of him. And
if thou receivedst of him, it was not thine
which thou receivedst : and if thou dicist but
receive what ^^"as not thine own, why art thou
exalted as if thou hadst something of thine own?
Wherefore he added also, "Now if thou didst
receive it, why dost thou glory, as if thou hadst
not received it ?
[4.] Thus having, you see, made good his
argument by concession,^ (x,aTa (xu.'iiporj.r^y.)
he indicates that they have their deficiencies ;
and those not a few: and saith, "In the first
place, though ye had received all things, it
were not meet to glory, for nothing is your
own ; but as the case really stands there are
many things of which ye are destitute." And
in the beginning he did but hint at this, saying,
" I could not speak unto you as unto spiritual : "
and, " I determined to know nothing among you,
save Jesus Christ and Him crucified. ' ' But here
he doth it in a way to abash them, saying,
Ver. 8. "Already ye are filled, already ye
are rich : " that is, ye want nothing henceforth ;
ye are become perfect ; ye have attained the
very summit ; ye stand, as ye think, in need of
no one, either among Apostles or teachers.
" Already ye are filled." And well saith he
"already;" pointing out, from the time, the
incredibility of their statements and their unrea-
sonable notion of themselves. It was therefore
in mockery that he said to them, "So quickly
have ye come to the end;" which thing was
impossible in the time : for all the more perfect
things wait long in futurity : but to be " full "
with a little betokens a feeble soul ; and from a
little to imagine one's self "rich," a sick and
miserable one. For piety is an insatiable thing ;
and it argues a childish mind to imagine from
just the beginnings that you have obtained the
whole : and for men who are not yet even in the
prelude of a matter, to be high-minded as if they
had laid hold of tlie end.
Then also by means of what followeth he puts
' [That is, conceding that they had the gifts which they
claimed. C]
66
WORKS OF ST. CHRYSOSTOM.
[Homily XII.
them yet more out of countenance ; for having
said, "Already ye are full," he added, "ye
are become rich, ye have reigned without us :
yea and I would to God ye did reign, that we
also might reign with you." Full of great aus-
terity is the speech : which is why it comes last,
being introduced by him after that abundance
of reproof. For then is our admonition
respected and easily received, when after our
accusations we introduce our humiliating expres-
sions, (ja iurpsTTTtxd ^ijiiara.) For this were
enough to repress even the shameless soul and
strike it more sharply than direct accusation,
and correct the bitterness and hardened feeling
likely to arise from the charge brought. It
being certain that this more than anything else
is the admirable quality of those arguments
which appeal to our sense of shame, that they
possess two contrary advantages. On the one
hand, one cuts deeper than by open invective :
on the other hand, it causes the person repri-
manded to bear that severer stab with more
entire patience.
[5.] " Ye have reigned without us." Herein
there is great force, as concerns both the teach-
ers and the disciples : and their ignorance, too,
of themselves (to d<TOi'££'^7jToi^.) is pointed out, and
their great inconsideration. For what he saith
is this : "In labors indeed," saith he, "all
things are common both to us and to you, but
in the rewards and the crowns ye are first. Not
that I say this in vexation :" wherefore he added
also, "I would indeed that ye did reign :" then,
lest there should seem to be some irony, he
added, " that we also might reign with you ;"
for, saith he, we also should be in possession
(^iTTCTij^ocfxev, MS. Reg., iKtru^w/is'^ Edd.) of
these blessings. Dost thou see how he shews in
himself all at once his severity and his care
over them and his self-denying mind? Dost
thou see how he takes down their pride ?
Ver. 9. "For I think that God hath set forth
us the Apostles last of all, as men doomed to
death."
There is great depth of meaning and severity
implied again in his saying, " us :" and not even
with this was he satisfied, but added also his
dignity, hitting them vehemently: "us the
Apostles ; ' ' who are enduring such innumerable
ills ; who are sowing the word of Godliness ;
who are leading you unto this severe rule of life.
These " He hath set forth last, as doomed to
death," that is, as condemned. For since he
had said, "That we also might reign with you,"
and by that expression had relaxed his vehe-
mency in order not to dispirit them ; he takes
it up again with greater gravity, and saith, " For
I think that God hath set forth us the Apostles
last, as men doomed to death." " For accord-
ing to what I see," saith he, " and from what
ye say, the most abject of all men and emphat-
ically the condemned, are we who are put for-
ward for continual suffering. But ye have
already a kingdom and honors and great rewards
in your fancy." And wishing to carry out their
reasoning to still greater absurdity, and to
exhibit it as incredible in the highe.st degree, he
said not merely, " We are ' last,' " but, "God
made us last ;" nor was he satisfied with saying,
" last," but he added also, " doomed to death :"
to the end that even one quite void of under-
standing might feel the statement to be quite
incredible, and his words to be the words of one
vexed and vehemently abashing them.
Observe too the good sense of Paul. The
topics by which, when it is the proper time,
he exalts and shews himself honorable and
makes himself great ; by these he now puts
them to shame, calling himself "condemned."
Of so great consequence is it to do all things at
the befitting season. By' 'doomed to death," in
this place he means "condemned," and deserv-
ing of ten thousand deaths.
[6.] " For we are made a spectacle unto the
world, and to angels, and to men."
What means, "We are become a spectacle
unto the world?" "Not in a single corner
nor yet in a small part of the world suffer we
these things," saith he ; " but every where and
before all." But what means, " unto angels? "
It is possible to "become a spectacle unto
men," but not so unto angels, when the things
done are ordinary. But our wrestlings are such
as to be worthy even of angelic contemplation.
Behold from the things by which he vilifies
himself, how again he shows himself great ; and
from the things about which they are proud,
how he displays their meanness. For since to
be fools was accounted a meaner thing than to
appear wise ; to be weak, than to be made
strong ; and unhonored, than glorious and dis-
tinguished ; and that he is about to cast on
them the one set of epithets, while he himself
accepted the other ; he signifies that the latter
are better than the former ; if at least because
of them he turned the throng I say not of men
only, but also of the very angels unto the con-
templation of themselves. For not with men
only is our wrestling but also with incorporeal
powers. Therefore also a mighty theatre is
set (^fiiya diarpir^ xdOrjzat.^
Ver. 10. "We are fools for Christ's sake,
but ye are wise in Christ."
Again, this also he spake in a way to abash
them ; implying that it is impossible for these
contraries to agree, neither can things so dis-
tant from one another concur. " For how
can it be," saith he, " that you should be wise,
but we fools in the things relating to Christ?"
That is : the one sort beaten and despised and
HdMILY XII.]
HOMILIES ON FIRST CORINTHIANS.
67
dishonored and esteemed as nothing ; the others
enjoying honor and looked up to by many as a
wise and prudent kind of people ; it gives him
(jccasion to speak thus : as if he had said,
•' How can it be that they who preach such
things should be looked upon as practically
engaged in their contraries ? "
" ^Ve are weak, but ye are strong." That is,
we are driven about and persecuted ; but ye
enjoy security and are much waited upon ; how-
beit the nature of the Gospel endureth it not.
" We are despised, but ye are honorable."
Here he setteth himself against the noble and
those who plumed themselves upon external
advantages.
"Even unto this present hour we both hunger,
and thirst, and are naked, and are buffeted,
and have no certain dwelling place; and we
toil, working with our own hands." That is,
"It is not an old story that I am telling but
just what the very time present bears me wit-
ness of : that of human things we take no
account nor yet of any outward pomp ; but we
look unto God only." Which thing Ave too
have need to practice in every place. For not
only are angels looking on, but even more than
they He that presides over the spectacle.
[7.] Let us not then desire any others to
applaud us. For this is to insult Him ; hasten-
ing by Him, as if insufficient to admire us, we .
make the best of our way to our fellow servants, j
For just as they who contend in a small theatre
seek a large one, as if this were insufficient for !
their display ; so also do they, who contending
in the sight of God afterwards seek the applause
of men ; giving up the greater praise and eager '
for the less, they draw upon themselves severe
punishment. What but this hath turned every
thing upside down ? this puts the whole world
into confusion, that we do all things with an eye
to men, and even for our good things, we esteem
it nothing to have God as an admirer, but seek
the approbation which cometh from our fellow-
servants : and for the contrary things again,
despising Him we fear men. And yet surely !
they shall stand with us before that tribunal,
doing us no good. But God whom we despise
now shall Himself pass the sentence upon us. I
But yet, though we know these things, we
still gape after men, which is the first of sins.
Thus were a man looking on no one would
' hoose to commit fornication ; but even though
lie be ten thousand times on fire with that
iilague, the tyranny of the passion is conquered
i'V his reverence for men. But in God's sight
men not only commit adultery and fornication ;
but other things also much more dreadful many
have dared and still dare to do. This then
alone, is it not enough to bring down from I
above ten thousand thunderbolts ? Adulteries,
did I say, and fornications? Nay, things
even far less than these we fear to do before
men : but in God's sight we fear no longer.
From hence, in fact, all the world's evils have
originated ; because in things really bad we rev-
erence not God but men.
On this account, you see, both things which
are truly good, not accounted such by the gen-
erality, become objects of our aversion, we not
investigating the nature of the things, but hav-
ing respect unto the opinon of the many : and
again, in the case of evil things, acting on this
same principle. Certain things therefore not
really good, but seeming fair unto the many, we
pursue, as goods, through the same habit. So
that on either side we go to destruction.
[8.] Perhaps many may find this remark
somewhat obscure. Wherefore we must express
it more clearly. When we commit uncleanness,
(for we must begin from the instances alleged,)
we fear men more than God. When therefore
we have thus subjected ourselves unto them and
made them lords over us ; there are many other
things also which seem unto these our lords to be
evil, not being such ; these also we flee for our part
in like manner. For instance ; To live in poverty,
many account disgraceful : and we flee poverty,
not because it is disgraceful nor because we are
so persuaded, but because our masters count it
disgraceful; and we fear them. Again, to be
unhonored and contemptible, and void of all
authority seems likewise unto the most part a
matter of great shame and vileness. This again
we flee ; not condemning the thing itself, but
because of the sentence of our masters.
Again on the contrary side also we undergo
the same mischief. As w^ealth is counted a
good thing, and pride, and pomp, and to be
conspicuous. Accordingly this again we pur-
sue, not either in this case from considering the
nature of the things as good, but persuaded by
the opinion of our masters. For the people is
our master and the great mob (o tzo/m? nyj.n^) ; a
savage master and a severe tyrant : not so mu( h
as a command being needed in order to make
us listen to him ; it is enough that we just know
what he wills, and without a command we sub-
mit : so great good will do we bear towards him.
Again, God threatening and admonishing day
by day is not heard ; but the common people,
full of disorder, made up of all manner of
dregs, has no occasion for one word of com-
mand ; enough for it only to signify with what
it is well pleased, and in all things we obey
immediately.
[9.] " But how," says some one, " is a man
to flee from these masters?" By getting a
mind greater than their's ; by looking into the
nature of things ; by condemning the voice of
the multitude ; before all, by training himself in
68
WORKS OF ST. CHRYSOSTOM.
[Homily XII.
things really disgraceful to fearnot men, but the
unsleeping Eye ; and again, in all good things,
to seek the c rowns which come from Him. For
thus neither in other sort of things shall we
be able to tolerate them. For whoso when
he doeth right judges tliem unworthy to know
his good deeds, and contents himself with the
suffrage of God ; neither will he take account of
them in matters of the contrary sort.
" And how can this be? " you wnll say. Con-
sider what man is, what God ; whom thou
desertest, and unto whom thou fliest for refuge ;
and thou wilt soon be right altogether. Man
lieth uncier the same sin as thyself, and the
same condemnation, and the same punishment.
" Man is like to vanity," (Psalm cxliv. 4. LXX,)
and hath not correct judgment, and needs the
correction from above. ' ' Man is dust and
ashes," and if he bestow praise, he will often
bestow it at random, or out of favor, or ill
will. And if he calumniate and accuse, this
again will he do out of the same kind of pur-
pose. But God doeth not so : rather irreprov-
able in His sentence, and pure His judgment.
Wherefore we must always flee to Him for
refuge ; and not for these reasons alone, but
because He both made, and more than all
spares thee, and loves thee better than thou dost
thyself.
Why then, neglecting to have so admirable
(dauij-affzov) an approver, betake we ourselves
unto man, who is nothing, all rashness, all at
random ? Doth he call thee wicked and pol-
luted when thou art not so ? So much the more
do thou pity him, and weep because he is cor-
rupt ; and despise his opinion, because the eyes
of his understanding are darkened. For even
the Apostles were thus evil reported of; and
they laughed to scorn their calumniators. But
doth he call thee good and kind? If such
indeed thou art, yet be not at all puffed up by
the opinion : but if thou art not such, despise it
the more, and esteem the thing to be mockery.
Wouldest thou know the judgments of the
greater part of men, how corrupt they are, how
useless, and worthy of ridicule ; some of them
coming only from raving and distracted persons,
others from children at the breast ? Hear what
hath been from the beginning. I will tell thee
of judgments, not of the people only, but also
of those who passed for the wisest, of those who
were legislators from the earliest period. For
who would be counted wiser among the multi-
tude than the person considered worthy of legis-
lating for cities and peoples? But yet to these
wise men fornication seems to be nothing evil
nor worthy of punishment. At least, no one of
the heathen laws makes its penal or brings men
to trial on account of it. And should any one
bring another into court for things of that kind,
the multitude laughs it to scorn, and the judge
will not suffer it. Dice-playing, again, is
exempt from all their punishments : nor did any
one among them ever incur penalty for it.
Drunkenness and gluttony, so far from being a
crime, are considered by many even as a line
thing. And in military carousals it is a point of
great emulation ; and they who most of all need
a sober mind and a strong body, these are mcst
of all given over to the tyranny of drunkenness;
both utterly weakening the body and darkening
the soul. Yet of the lawgivers not one hath
punished this fault. Wliat can be worse than
this madness?
Is then the good word of men so disposed an
object of desire to thee, and dost thou not hide
thyself in the earth? For even though all such
admired thee, oughtest thou not to feel ashamed
and cover thy face, at being applauded by men
of such corrupt judgment ?
Again, blasphemy by legislators in general is
accounted nothing terrible. At any rate, no one
for having blasphemed Gcd was ever brought to
trial and punishment. But if a man steal another's
garment, or cut his purse, his sides are flayed,
and he is often given over unto death : while he
that blasphemeth God hath nothing laid to his
charge by the heathen legislators. And if a
man seduce a female servant when he hath a
wife, it seems nothing to the heathen laws nor
to men in general.
[ic] Wilt thou hear besides of some things
of another class which shew their folly ? For
as they punish not these things, so there are
others which they enforce by law. What then
are these? They collect crowds to fill theatres,
and there they introduce choirs of harlots and
prostituted children, yea such as trample on
nature herself ; and they make the whole people
sit on high, and so they captivate their city; so
they crown those mighty kings whom they are ,
perpetually admiring for their trophies and vic-
tories. And yet, what can be more insipid
than this honor ? what more undelightful than
this delight? From among these then seekest
thou judges to applaud thy deeds? And is it in;
company with dancers, and effeminate, and
buffoons, and harlots, that thou art fain to enjoy
the sound of compliment ? answer me.
How can these things be other than proofs of
extreme infatuation ? For I should like to ask
them, is it or is it not, a dreadful thing to sub-
vert the laws of nature, and introduce unlawful
intercourse ? They will surely ^ say, it is dread-
ful : at any rate, they make a show of inflicting a
penalty on that crime. Why then dost thou bring
on the stage those abused wretches ; and not only
bring them in, but honor them also with honors
' (n-ai'Tes Savile; jrdi'Tws Bened. ) [Dr. Field adopts the former
reading. C.]
HoMii.Y xri.]
HOMILIES ON FIRST CORINTHIANS.
69
innumerable, and gifts not to be told ? In other
places thou punishest those who dare such things ;
but here even as on common benefactors of the
city, thou spendest money upon them and sup-
portest them at the public expense.
"However," thou wilt say, "they are
(arc'jMt) infamous^" Why then train them up?
(TractJoTptfizl'^) Why choose the infamous to
Ijay honor to kings withal ? And why ruin our
I zxrpa^rj/u-st'^, Plutarch, ~£fn -aiduj/ «^<fj'/^9, c.
17.) citie's^ ? Or why spend so much upon these
])ersons? Since if they be infamous expulsion
is properest for the infamous. For why didst
tliou render them infamous? in praise or in con-
demnation ? Of course in condemnation. Is
the next thing to be, that although as after con-
demnation you make them infamous, yet as if
they were honorable you run to see them, and
admire and praise and applaud ? Why need I
speak of the sort of charm^ which is found in the
horse races? or in the contests of the wild
l)easts ? For those places too being full of all
senseless excitement train the populace to acquire
a merciless and savage and inhuman kind of
temper, and practise them in seeing men torn in
pieces, and blood flowing, and the ferocity of
wild beasts confounding all things. Now all
these our wise lawgivers from the beginning
introduced, being so many plagues! and our
cities applaud and admire.
[11.] But, if thou wilt, dismissing these
things which clearly and confessedly are abom-
inable, but seemed (^<io/. b'idzsv. perhaps "were
not decreed.") not [so] to the heathen legis-
lators, let us proceed to their grave precepts ; and
thou shalt see these too corrupted through the
opinion of the multitude. Thus marriage is
accounted an honorable thing (Heb. xiii. 4.)
l)0th by us and by those without : and it is
honorable. But when marriages are solemnized,
such ridiculous things^ take place as ye shall hear
' Bingham (b. xvi. c. 4. §. 10.) proves that actors and the like
were debarred from the Sacraments, except they renounced their
calling, from very early times : fr.im S. Cyprian, Ep. 61, who says,
"I think it inc. insistent with the majesty of God and the discipline
of the Gospel, to allow the chastity and glury of the Church to be
defiled with so base contagion :" from Tertullian ; d,- S/>ectac. 4 ;
de Cor. Mil. 13 ; and from the Apostolical Constitutions, viii. 32.
"^ Gibbon, c. 31. from Ammianus, relates, that on occasion of a
scarcity, when all strangers were expelled from Rome, an exception
was ni.->de in favur of the actors, singers, dancers, &c.
' fiayyai/cia?. Compare S. Augustin's account in the Cnnfe<^-
sions of the way in which some persons were bewitched by the
gladiatorial shows : of which his friend Alypius in his youth was a
remarkable instance, b. vi. §. 13.
* S. Chrys. on Gen. Horn. 48. near the end, speaking of
Rebekah's veiling herself at sight of Isaac; "See the noble
breeding of the maiden and observe here, I pray you, how
there is no place here for these superfluous and useless things'; for
a diabolical procession, for cymbals and flutes and dances, and
those revels, the device of Satan, and invectives full of all inde-
cency ; but all wisdom, all gravity, all thoughtfulness I.el
Rebekah be the pattern of our wives, let our husbands emulate
Isaac ; be it their endeavor thus to bring home their brides." Then
complaining, nearly a-sin the text, of the Fescennine verses, as they
were called, and other bad customs, relics of heathenism,
"Rather," says he, "should the maiden be trained in all modesty
from the beginning, and priests called, and prayers and blessings
be used to rivet fast the concord of their common habitation, that
so both the bridegroom's love may increase, and the damsel's
purity of soul be heightened. So by all ways sh.all the deeds of
of immediately : because the most part, pos-
sessed and beguiled by custom, are not even
aware of their absurdity, but need others to teach
them. For dancing, and cymbals, and flutes,
and shameful words, and songs, and drunken-
ness, and revellings, and all the Devil's great
heap (-o/u? o rno ^ia{iuhiu (puporoq) of garbage is
then introduced.
I know indeed that I shall appear ridiculous
in finding fault with these things; and shall
incur the charge of great folly with the general-
ity, as disturbing the ancient laws : for, as I
said before, great is the deceptive power of cus-
tom. But nevertheless, I will not cease repeat-
ing these things : for there is, there is surely a
chance, that although not all, yet some few will
receive our saying and will choose to be laughed
to scorn with us, rather than we laugh with
them such a laughter as deserves tears and over-
flowing punishment and vengeance.
For how can it be other than worthy of the
utmost condemnation that a damsel who hath
spent her life entirely at home and been schooled
in modesty from earliest childhood, should be
compelled on a sudden to cast off" all shame, and
from the very commencement of her marriage be
instructed in imprudence ; and find herself put
forward in the midst of wanton and rude men,
and unchaste, and effeminate? What evil will
not be implanted in the bride from that day
forth? Immodesty, petulance, insolence, the
love of vain glory : since they will naturally go
on and desire to have all their days such as
these. Hence our women become expensive and
profuse ; hence are they void of modesty, hence
proceed their unnumbered evils.
And tell me not of the custom : for if it be
an evil thing, let it not be done even once : but
if good, let it be done constantly. For tell me,
is not committing fornication evil? Shall we
then allow just once this to be done? By no
means. Why? Because though it be done only
once, it is evil all the same. So also that the
bride be entertained in this way, if it be evil, let
it not be done even once; but if it be not evil,
let it even be done always.
" What then," saith one, "dost thou find fiuilt
with marriage ? tell me." That be far from me.
I am not so senseless : but the things which are
so unworthily appended to marriage, the paint-
ing the face, the coloring the eyebrows, and
all the other niceness of that kind. For indeed
from that day she will receive many lovers even
before her destined consort.
virtue enter into that house, and all the acts of the devil bo far off
and they shall pass their life with joy, God's Providence bringing
them together." So again Horn. 56. of the marriage of Jacob and
Le.ih: in which place he complains especially of the introduction
of people from the .stage and orchestra at wedding feasts. See both
pl.aces in Bingham, xxii. iv. 8: as also the 53d Canon of I.aodicea:
" It is wrong for Christians attending marriages to practise theatri-
cal gestures or dances, but to take their part soberly in the morning
or evening meal, as becometh Christians."
^o
WORKS OF ST. CHRYSOSTOM.
[Homily XII.
''But many will admire the woman for
her beauty." And what of that? Even if dis-
creet, she will hardly avoid evil suspicion ; but if
careless, she will be cjuickly overtaken, having
got that very day a starting point in dissolute
behavior.
Yet though the evils are so great, the omission
of these proceedings is called an insult, by cer-
tain who are no better than brute beasts, and
they are indignant that the woman is not exhib-
ited to a multitude, that she is not set forth as a
stage spectacle, common to all beholders:
whereas most assuredly they should rather count
it insult when these things do take place ; and a
laughing stock, and a farce. For even now I
ktx)w that men will condemn me of much folly
and make me a laughing stock : but the derision I
can bear when any gain accrues from it. For I
should indeed be worthy of derision, if while I
was exhorting to contempt of the opinion of the
many, I myself, of all men, were subdued by
that feeling.
Behold then what follows from all this. Not
in the day only but also in the evening, they
provide on purpose men that have well drunk,
besotted, and inflamed with luxurious fare, to
look upon the beauty of the damsel's counten-
ance ; nor yet in the house only but even through
the market-place do they lead her in pomp to
make an exhibition ; conducting her with torches
late in the evening so as that she may be seen
of all : by their doings recommending nothing
else than that henceforth she put off all modesty.
And they do not even stop here ; but with
shameful words do they conduct her. And this
with the multitude is a law. And runaway
slaves and convicts, thousands of them and of
desperate character, go on with impunity utter-
ing whatever they please, both against her and
against him who is going to take her to his
home. Nor is there any thing solemn, but all
base and full of indecency. Will it not be a
fine lesson in chastity for the bride to see and
hear such things? [Savile reads this sentence
with a question.] And there is a sort of
diabolical rivalry among these profligates to
outdo one another in their zealous us of re-
proaches aixi foul words, whereby they put the
whole company out of countenance, and those
go away victorious who have found the largest
store of railings and the greatest indecencies to
throw at their neighbors.
Now I know that I am a troublesome, sort of
person and disagreeable, and morose, as though
I were curtailing life of some of its pleasure.
Why, this is the very cause of my mourning
that things so displeasing are esteemed a sort of
pleasure. For how, I ask, can it be other
than displeasing to be insulted and reviled?
to be reproached by all, together with your
bride ? If any one in the market place speak ill
of thy wife, thou makest ado without end and
countest life not worth living : and can it be
that disgracing thyself with thy future consort in
the presence of the whole city, thou art pleased
and lookest gay on the matter ? Why, what
strange madness is this !
" But," saith one, " the thing is customary."
Nay, for this very reason we ought most to bewail
it, because the devil hath hedged in the thing
with custom. In fact, since marriage is a
solemn thing and that which recruits our race
and the cause of numerous blessings ; that evil
one, inwardly pining and knowing that it was
ordained as a barrier against uncleanness, by a
new device introduces into it all kinds of
uncleanness. At any rate, in such assemblages
many virgins have been even corrupted. And if
not so in every case, it is because for the time the
devil is content with those words and those songs,
so flagitious ; with making a show of the bride
openly, and leading the bridegroom in triumph
through the market-place.
Moreover, because all this takes place in the
evening, that not even the darkness may be a
veil to these evils, many torches are brought in,
suffering not the disgraceful scene to be con-
cealed. For what means the vast throng, and
what the wassail, and what the pipes? Most
clearly to prevent even those who are in their
houses and plunged \paT,Ti%i)i).zvo{\ in deep
sleep from remaining ignorant of these proceed-
ings ; that being wakened by the pipe and lean-
ing to look out of the lattices, they may be wit-
nesses of the comedy such as it is.
What can one say of the songs themselves,
crammed as they are with all uncleanness, intro-
ducing monstrous amours, and unlawful con-
nections, and subversions of houses, and tragic
scenes without end ; and making continual men-
tion of the titles of "friend and lover," "mis-
tress and beloved?" And, what is still more
grievous, that young women are present at these
things, having divested themselves of all mod-
esty ; in honor of the bride, rather 1 should say
to insult her, exposing even their own salvation i,
and in the midst of wanton young men acting a
shameless part with their disorderly songs, with
their foul words, with their devilish harmony.
Tell me then : dost thou still enquire, " Whence
come adulteries ? Whence fornications ? Whence
violations of marriage ?"
[i2.] "But they are not noble nor decent
women," you will say, "who do these things."
Why then laugh me to scorn for this remons-
trance, having been thyself aware of this law,
before I said any thing. I say, if the proceed-
rJ)? eavTtui'TrpoTeti'OVO'at (TwT>jpta9.
The Benedictine translates
as if it were ra? eavTwv : which is here followed. [The true reading
as given by Field is ■ri\v eavriav 7rpoiriVov?oi (rojnjpiaf. C]
Homily XII.]
HOMILIES ON FIRST CORINTHIANS.
71
ings are right, allow those well-born women also
•to enact them. For what if these others live in
poverty ? Are not they also virgins ? ought not
they also to be careful of chastity? But now here
is a virgin dancing in a public theatre of licen-
tious youths ; and, I ask, seems she not unto thee
more dishonored than a harlot ?
But if you say, " Female servants do these
things;" neither so do I acquit thee of my
charge : for neither to these ought such things to
have been permitted. For hence all these evils
have their origin, that of our household we
make no account. But it is enough in the way
of contempt to say, " He is a slave," and,
"They are handmaids." And yet, day after
day we hear, (Gal. iii. 28. ) "In Christ Jesus
there is neither bond nor free." Again, were it
a horse or an ass, thou dost not overlook it but
takest all pains not to have it of an inferior kind ;
and thy slaves who have souls like thine own dost
thou neglect? And why do I say slaves, when
I might says sons and daughters ? What then
must follow ? It cannot be but grief (Xutzijv, qu.
M/j-rf^, " mischief.") must immediately enter in,
when all these are going to ruin. And often
also very great losses must ensue, valuable golden
ornaments being lost in the crowd and the con-
fusion.
[13.] Then after the marriage if perchance a
child is born, in this case again we shall see the
same folly and many practices [^(To/j.jSoXa'] full of
absurdity. For when the time is come forgiving
the infant a name, caring not to call it after the
saints as the ancients at first did, they light lamps
and give them names, and name the child after
that one which continues burning the longest ;
from thence conjecturing that he will live a long
time. After all, should there be many instances
of the child's untimely death, (and there are
many,) great laughter on the devil's part will
ensue, at his having made sport of them as if
they were silly children. What shall we say
about the amulets and the bells which are hung
upon the hand, and the scarlet woof, and the
other things full of such extreme folly ; when
they ought to invest the child with nothing else
save the protection of the Cross^ But now that
is despised which hath converted the whole world
and given the sore wound to the devil and over-
thrown all his power : while the thread, and the
woof, and the other amulets of that kind are
entrusted with the child's safety.
May I mention another thing yet more ridicu-
lous than this ? Only let no one tax us with
speaking out of season, should our argument pro-
ceed with that instance also. For he that would
cleanse an ulcer will not hesitate first to pol-
lute his own hands. What then is this so very
ridiculous custom? It is counted indeed as
' Compare St. Chrys. on Coloss. Horn viii. near the end.
nothing; (and this is why I grieve;) but it is
the beginning of folly and madness in the
extreme. The women in the bath, nurses and
waiting-maids, take up mud and smearing it
with the finger make a mark on the child's fore-
head ; and if one ask, What means the mud,
and the clay? the answer is, " It turneth away
an evil eye, witchcraft and envy-." Astonishing!
what power in the mud ! what might in the clay!
what mighty force is this which it has ? It
averts all the host of the devil. Tell me, can ye
help hiding yourselves for shame ? Will ye
never come to understand the snares of the devil,
how from earliest life he gradually brings in the
several evils which he hath devised ? For if the
mud hath this effect, why dost thou not thyself
also do the same to thine own forehead, when
thou art a man and thy character is formed ; and
thou art likelier than the child to have such as
envy thee ? Why dost thou not as well bemire
the whole body ? I say, if on the forehead its
virtue be so great, why not anoint thyself all
over with mud ? All this is mirth and stage-
play to Satan, not mockery only but hell-fire
being the consummation to which these deceived
ones are tending.
[14.] Now that among Greeks such things
should be done is no wonder : but among the
worshippers of the Cross, ( rov uraupw r.fmffxu'yoTxTi)
and partakers in unspeakable mysteries, and
professors of such high morality, {zofrabra tpO.o-
(T<Kp()o<nv) that such unseemliness should prevail,
this is especially to be deplored again and again.
God hath honored thee with spiritual anointing ;
and dost thou defile thy child with mud? God
hath honored thee, and dost thou dishonor thy-
self? And when thou shouldest inscribe on his
forehead the Cross which affords invincible
security; dost thou forego this, and cast thyself
into the madness of Satan?
If any look on these things as trifles, let them
know that they are the source of great evils ;
and that not even unto Paul did it seem right to
overlook the lesser things. For, tell me, what
can be less than a man's covering his head?
Yet observe how great a matter he makes of this
and with how great earnestness he forbids it ;
saying, among many things, "He dishonoreth
his head." (i Cor. xi. 4.) Now if he that
covers himself "dishonoreth his head " ; he that
besmears his child with mud, how can it be less
than making it abominable? For how, I want
to know, can he bring it to the hands of the
priest? How canst thou require that on that
forehead the seaP should be placed by the hand
" So on Col. ubi supra. "What is all this folly? Here we have
ashes, and soot, and salt, and the silly old woman again brought into
play. Truly it is a mockery and a shame. ' Nay,' says she, ' an
evil eye has caught hold of the child!' How long will you go on
with these diabolical fancies ? " &c.
' i. e. the sign of the cr.iss in baptism, made with consocrnied
balm or ointment, and called (r(^payis in the Apostolical Consiitu-
72
WORKS OF ST. CHRYSOSTOM.
[Homily XIII.
of the presbyter, where thou hast been smear-
ing the mud? Nay, my brethren, do not
these things, but from earliest life encom-
pass them with spiritual armor and instruct
them to seal the forehead with the hand
(~,'f X^'-P'- ^^"^^'•'■^^ (Tifixiyi'^eiv To [lirioTzo'^) :
and before they are able to do this with their
own hand', do you imprint upon them the
Cross.
Why should one speak of the other satanical
observances in the case of travail-pangs and
childbirths, which the midwives introduce with
a mischief on their own heads? Of the out-
cries which take place at each person's death,
and when he is carried to his burial ; the irra-
tional wailings, the folly enacted at the funerals;
the zeal about men's monuments; the impor-
tunate and ridiculous swarm of the mourning
women^; the observances of days; the days, I
mean, of entrance into the world and of depart-
ure ?
[15.] Are these then, I beseech you, the per-
sons whose good opinion thou followest after?
And what can it be but the extreme of folly to
seek earnestly the praise of men, so corrupt in
their ideas, men whose conduct is all at random ?
when we ought always to resort to the unsleep-
ing Eye, and look to His sentence in all that we
do and speak ? For these, even if they approve,
will have no power to profit us. But He, should
He accept our doings, will both here make us
glorious, and in the future day will impart to us
of the unspeakable good things : which may it
be the lot of us all to obtain, through the grace
and loving-kindness of our Lord Jesus Christ ;
with Whom to the Father and the Holy Spirit be
glory, power, honor, now and always, and unto
everlasting ages. Amen.
HOMILY XIII
I Cor. iv. 10.
" We are fools for Christ's sake :" (For it is necessary
from this point to resume our discourse:) " but ye
are wise in Christ : we are weak, but ye are strong :
ye have glory,but we have dishonor."
Having filled his speech with much severity
which conveys a sharper blow than any direct
charge and having said, "Ye have reigned
without us;" and "God hath set forth us last, as
men doomed to death" he shows by what comes
next how they are " doomed to death;" saying,
AVe are fools, and weak, and despised, and
hunger, and thirst, and are naked, and are buf-
feted, and have no certain dwelling place, and
toil, working with our own hands:" which were
very signs of genuine teachers and apostles.
Whereas the others prided themselves on the
things which are contrary to these, on wisdom,
glory, wealth, consideration.
Desiring therefore to take down their self-
conceit and to point out that in respect of these
things, so far from taking credit to themselves,
they ought rather to be ashamed ; he first of all
mocks them, saying, "Ye have reigned without
tions, iii. 17 ; vid. Bingham xi. 9. 6. St. Chrysostom, it may be
remarked, takes for granted, i. that infants would be brought to
baptism ; 2. that they would be brought to the priest.
' Comparethe well-kmwn passages in Tertullian and St. C>T)rian:
(he first, " At all our goings out and comings in, &c. we trace upon
the forehead the siyn oi" the cross ; " de Cor. Mil. 3. ; the other,
"Arm yjur foreheads with all boldness, that the sign of the cross
may be safe." Ep. 50: both in Bingham ubi supra.
^ About this custom, of hiring heathen women as mourners, he
speaks very strongly elsewhere ; Hom. 32. in iNlatt , Horn. 4. in
Heb. both which are quoted in Bingham, xxxiii. 18.
us." As if he had said, " My sentence is that
the present is not a time of honor nor of glory,
which kind of things you enjoy, but of persecu-
tion and insult, such as we are suffering. If
however it be not so ; if this rather be the time
of remuneration : then as far as I see," (but this
he saith in irony,) "ye, the disciples, for your
part have become no less than kings : but we
the teachers and apostles, and before all
entitled to receive the reward, not only have
fallen very far behind you, but even, as persons
doomed to death, that is, condemned convicts,
spend our lives entirely in dishonors, and
dangers, and hunger: yea insulted as fools,
and driven about, and enduring all intolerable
things."
Now these things he said that he might hereby
cause them also to consider, that they should
zealously seek the condition of the Apostles ;
their dangers and their indignities, not their
honors and glories. For these, not the other,
are what the Gospel requires. But to this effect
he speaks not directly, not to shew himself dis-
agreeable to them : rather in a way character-
istic of himself he takes in hand this rebuke.
For if he had introduced his address in a direct
manner, he would have spoken thus; "Ye
err, and are beguiled, and have swerved far
from the apostolical mode of instruction. For
every apostle and minister of Christ ought to be
esteemed a fool, ought to live in affliction and
Homily XIII.]
HOMILIES ON FIRST CORINTHIANS.
n
dishonor ; Avhich indeed is our state : whereas
you are in the contrary case."
But thus might his expressions have offended
them yet more, as containing but praises of the
Apostles ; and might have made them fiercer,
censured as they were for indolence and vain-
glory and luxuriousness. "Wherefore he con-
ducts not his statement in this way, but in
another, more striking but less offensive ; and
this is why he proceeds with his address as
follows, saying ironically, "But ye are strong
and honorable ;" since, if he had not used irony,
he would have spoken to this effect ; " It is not
possible that one man should be esteemed fool-
ish, and another wise ; one strong, and another
weak ; the Gospel requiring both the one and
the other. For if it were in the nature of things
that one should be this, and another that, per-
chance there might be some reason in what you
say. But now it is not permitted, either to
be counted wise, or honorable, or to be free
from dangers. If otherwise, it follows of
necessity that you are preferred before us in the
sight of God ; you the disciples before us the
teachers, and that after our endless hardships."
If this be too bad for anyone to say, it remains
for you to make our condition your object.
[2.] And "let no one," saith he, "think
that I speak only of the past :"
Ver. II. " Even unto this present hour we
both hunger and thirst and are naked." Seest
thou that all the life of Christians must be such
as this ; and not merely a day or two ? For
though the wrestler who is victorious in a single
contest only, be crowned, he is not crowned
again if he suffer a fall.
"And hunger;" against the luxurious. "And
are buffeted ;" against those who are puffed up.
"And have no certain dwelling-place ;" for we
are driven about. " And are naked ;" against
the rich.
Ver. 12. "And labor;" now against the
false apostles who endure neither toil nor peril,
while they themselves receive the fruits. ' ' But
not so are we," saith he: "but together with
our perils from without, we also strain ourselves
to the utmost with perpetual labor. And what
is still more, no one can say that we fret at
these things, for the contrary is our requital to
them that so deal with us : this, I say, is the
main point, not our suffering evil, for that is
common to all, but our suffering without
despondency or vexation. But we so far from
desponding are full of exultation. And a sure
proof of this is our requiting with the contrary
those who do us wrong."
Now as to the fact that so they did, hear
what follows.
[Ver. 12, 13.] "Being reviled, we bless;
being persecuted, we endure ; being defamed,
we entreat ; we are made as the filth of the
world." This is the meaning of " fools for
Christ's sake." For whoso suffers wrong and
avenges not himself nor is vexed, is reckoned a
fool by the heathen ; and dishonored and weak.
And in order that he might not render his
speech too unpalatable by referring the sufferings
he was speaking of to their city, what saith he?
"We are made the filth," not, "of your city,"
but, "of the world." And again, "the off-
scouring of all men;" not of you alone, but of
all. As then when he is discoursing of the
providential care of Christ, letting pass the
earth, the heaven, the whole creation, the Cross
is what he brings forward ; so also when he
desires to attract them to himself hurrying by
all his miracles, he speaks of his sufferings on
their account. So also it is our method when
we be injured by any and despised, whatsoever
we have endured for them, to bring the same
forward.
"The offscouring of all men, even until now."
This is a vigorous blow which he gave at the
end, "of all men;" "not of the persecutors
only," saith he, "but of those also for whom
we suffer these things : Oh greatly am I obliged
to them." It is the expression of one seriously
concerned ; not in pain himself, but desiring to
make them feel, {TtlJ^zaC) that he who hath
innumerable complaints to make should even
salute them. And therefore did Christ com-
mand us to bear insults meekly that we might
both exercise ourselves in a high strain of
virtue, and put the other party to the more
shame. For that effect one produces not so
well by reproach as by silence.
Ver. 14. [3.] Then since he saw that the
blow could not well be borne, he speedily heals
it; saying, " I write not these things to shame
you, but to admonish you as my beloved child-
ren." " For not as abashing you," saith
he, "do I speak these things." The very thing
which by his words he had done, this he says
he had not done : rather he allows that he had
done it, not however with an evil and spiteful
mind. Why, this mode of soothing is the very
best, if we should say what we have to say and
add the apology from our motive. For not to
speak was impossible, since they would have
remained uncorrected : on the other hand, after
he had spoken, to leave the wound untended,
were hard. Wherefore along with his severity
he apologizes : for this so far from destroying
the effect of the knife, rather makes it sink
deeper in, while it moderates the full pain of the
wound. Since when a man is told that not in
reproach but in love are these things said, he
the more readily receives correction.
However, even here also is great severity, and
a strong appeal to their sense of shame, (^iv-po-rj)
74
WORKS OF ST. CHRYSOSTOM.
[Homily XIII.
yet '
had
in that he said not, " As a master" nor yet " as
as having you for my
well suited his claims
"as my beloved children I
And not simply, children ;
' longed after." " Forgive me," saith
If anything disagreeable has been said.
an apostle," nor
disciples ; (which
on them ;) but,
admonish you."
but,
he.
It all proceeds of love." And he said not, " I
rebuke," but, "I admonish." Now, who
would not bear with a father in grief, and in the
act of giving good advice ? Wherefore he did
not say this before, but after he had given the
blow.
"What then?" some might say; " Do not
other teachers spare us ? " "I say not so, but,
they carry not their forbearance so far." This
however he spake not out at once, but by their
professions and titles gave indication of it ;
"Tutor" and " Father" being the terms which
he employs.
Ver. 15. [4.] " For though," saith he, "ye
have ten thousand tutors in Christ, yet have ye
not many fathers." He is not here setting forth
his dignity, but the exceeding greatness of his
love. Thus neither did he wound the other
teachers : since he adds the clause, " in Christ :"
but rather soothed them, designating not as
parasites but as tutors those among them who
were zealous and patient of labor : and also
manifested his own anxious care of them. On
this account he said not, " Yet not many mas-
ters," but, " not many fathers." So little was
it his object to set down any name of dignity, or
to argue that of him they had received the
greater benefit : but granting to the others the
great pains they had taken for the Corinthians,
(for that is the force of the word Tutor,) the
superiority in love he reserves for his own por-
tion : for that again is the force of the word
Father.
And he saith not merely, No one loves you so
much '; a statement which admitted not of being
called in question ; but he also brings forward a
real fact. What then is this? " For in Christ
Jesus I begat you through the Gospel. In
Christ Jesus." Not unto myself do I impute
this. Again, he strikes at those who gave their
own names to their teaching. For "ye," saith
he, " are the seal of mine Apostleship." And
again, "I planted:" and in this place, "I
begat." He said not, " I preached the word,"
but, "I begat;" using the words of natural
relationship, (rol? ttj? (pvffzux^ dvdtiaai) For
his one care at the moment was, to shew forth
the love which he had for them. " For they
indeed received you from me, and led you on ; but
that you are believers at all came to pass through
me. ' ' Thus, because he had said, * ' as children ; ' '
lest you should suppose that the expression was
flattery he produces also the matter of fact.
Ver. 16. [5.] "I beseech you, be ye imita-
tors of me, as I also am of Christ." (x,dOtug
xaym XptffTod, omitted in our version : the
Vulgate has it, see c. xi. i.) Astonishing !
How great is our teacher's boldness of speech !
How highly finished the image, when he can
even exhort others hereunto ! Not that in self-
exaltation he doth so, but implying that virtue is
an easy thing. As if he had said, "Tell me
not, ' I am not able to imitate thee. Thou art
a Teacher, and a great one.' For the difference
between me and you is not so great as between
Christ and me : and yet I have imitated Him."
On the other hand, writing to the Ephesians,
he interposes no mention of himself, but leads
them all straight to the one point, " Be ye imi-
tators of God," is his word. (Eph. v. i.) But
in this place, since his discourse was addressed
to weak persons, he puts himself in by the
way.
And besides, too, he signifies that it is pos-
sible even thus to imitate Christ. For he who
copies the perfect impression of the seal, copies
the original model.
Let us see then in what way he followed
Christ: for this imitation needs not time and
art, but a steady purpose alone. Thus if we go
into the study of a painter, we shall not be able
to copy the portrait, though we see it ten thou-
sand times. But to copy him we are enabled
by hearing alone. Will ye then that we bring
the tablet before you and sketch out for you
Paul's manner of life? Well, let it be pro-
duced, that picture far brighter than all the
images of Emperors : for its material is not
boards glued together, nor canvass stretched
out; but the material is the work of God : being
as it is a soul and a body : a soul, the work of
God, not of men ; and a body again in like
wise.
Did you utter applause here ? Nay, not here
is the time for plaudits ; but in what follows :
for applauding, I say, and for imitating too :
for so far we have but the material which is
common to all without exception : inasmuch as
soul differs not from soul in regard of its being
a soul : but the purpose of heart shews the dif-
ference. For as one body differs not from
another in so far as it is a body, but Paul's body
is like every one's else, only dangers make one
body more brilliant than another : just so is it
in the case of the soul also.
[6.] Suppose then our tablet to be the soul
of Paul : this tablet was lately lying covered
with soot, full of spider's webs ; (for nothing
can be worse than blasphemy;) but when He
came who transformeth all things, and saw that
not through indolence or sluggishness were his
lines so drawn but through inexperience and his
not having the tints (rd av0r]) of true piety :
Homily XIII.]
HOMILIES ON FIRST CORINTHIANS.
75
(for zeal indeed he had, but the colors were not
there; for he had not "the zeal according to
knowledge:") He gives him the tint of the
truth, that is, grace : and in a moment he
exhibited the imperial image. For having got
the colors and learnt what he was ignorant of,
he waited no time, but forthwith appeared a
most excellent artist. And first he shews the
head of the king, preaching Christ; then also
the remainder of the body ; the body of a per-
fect Christian life. Now painters we know shut
themselves up and execute all their works with
great nicety and in quiet; not opening the
doors to any one: but this man, setting forth
his tablet in the view of the world, in the
midst of universal opposition, clamor, distur-
bance, did under such circumstances work out
this Royal Image, and was not hindered. And
therefore he said, "We are made a spectacle
unto the world; " in the midst of earth, and sea,
and the heaven, and the whole habitable globe,
and the world both material and intellectual,
he was drawing that portrait of his.
Would you like to see the other parts also
thereof from the head downwards ? Or will ye
that from below we carry our description
upwards ? Contemplate then a statue of gold or
rather of something more costly than gold, and
such as might stand in heaven ; not fixed with
lead nor placed in one spot, but hurrying from
Jerusalem even unto Illyricum, (Rom. xv. 19.)
and setting forth into Spain, and borne as it
were on wings over every part of the world.
For what could be more "beautiful" than these
"feet " which visited the whole earth under the
sun? This same "beauty" the prophet also
from of old proclaimeth, saying, (Is. Lii. 7.)
"How beautiful are the feet of them that preach
the Gospel of peace ! " Hast thou seen how
fair are the feet? Wilt thou see the bosom too?
Come, let me shew thee this also, and thou
shalt behold it far more splendid than these
beautiful, yea even than the bosom itself of the
ancient lawgiver. For Moses indeed carried
tablets of stone : but this man within him had
Christ Himself: it was the very image of the
King which he bore.
For this cause he was more awful than the
Mercy Seat^ and the Cherubim. For no such
voice went out from them as from hence ; but
from them it talked with men chiefly about
things of sense, from the tongue of Paul on the
other hand about the things above the heavens.
Again, from the Mercy Seat it spake oracles to
' That is, probably, "of our Lord's Human Nature:" according
to Theodoret on Rom. iii. 25. "The true Mercy Seat is the Lord
Christ. The name suits Him as man, not as God : for as God, He
Himself gives oracles from the Mercy Seat." And Theophylact
on the same place: "It meant certainly the Human Nature,
which was the Sheath of the Deity, covering It over." See Suicer
on the word iAacTT^piof [This note is based upon a false reading,
which has been corrected according to Field. C.]
the Jews alone ; but from hence to the whole
world: and there it was by things without life;
but here by a soul instinct with virtue.
This Mercy Seat was brighter even than
heaven, not shining forth with variety of stars
nor with rays from the sun, but the very Sun of
righteousness was there, and from hence He sent
forth His rays. Again, from time to time in
this our heaven, any cloud coursing over at
times makes it gloomy; but that bosom never
had any such storm sweeping across it. Or
rather there did sweep over it many storms and
oft : but the light they darkened not ; rather in
the midst of the temptation and dangers the
light shone out. Wherefore also he himself
when bound with his chain kept exclaiming, (2
Tim. ii. 9.) "The word of God is not bound."
Thus continually by means of that tongue was It
sending forth its rays. And no fear, no danger
made that bosom gloomy. Perhaps the bosom
seems to outdo the feet ; however, both they as
feet are beautiful, and this as a bosom.
Wilt thou see also the belly with its proper
beauty? Hear what he saith about it, (ch. viii. 13.)
" If meat make my brother to stumble, I will eat
no flesh while the world standeth: (Rom. xiv.
21.) It is good neither to eat flesh nor to drink
wine, nor anything whereby thy brother
stumbleth, or is offended, or is made weak : (ch.
vi. 13) Meats for the belly and the belly for
meats." What can be more beautiful in its
kind than this belly thus instructed to be quiet,
and taught all temperance, and knowing how
both to hunger and be famished, and also to
suff'er thirst? For as a well-trained horse with a
golden bridle, so also did this walk with meas-
ured paces, having vanquished the necessity of
nature. For it was Christ walking in it. Now
this being so temperate, it is quite plain that the
whole body of vice besides was done away.
Wouldst thou see the hands too? those which
he now hath? Or wouldest thou rather behold
first their former wickedness? (Acts viii. 3.)
"Entering (this very man) into the houses, he
haled," of late, "men and women," with the
hands not of man, but of some fierce wild beast.
But as soon as he had received the colors of the
Truth and the spiritual experience, no longer
were these the hands of a man, but spiritual;
day by day being bound with chains. And
they never struck any one, but they were
stricken times without number. Once even a
viper (Acts xxviii. 3, 5.) reverenced those hands:
for they were the hands of a human being no
longer; and therefore it did not even fasten on
them.
And wilt thou see also the back, resembling
as it does the other members? Hear what he
saith about this also. (2 Cor. xi. 24, 25.)
"Five times I received of the Jews forty stripes
76
WORKS OF ST. CHRYSOSTOM.
[Homily XIII,
save one ; thrice was I beaten with rods, once
was I stoned, thrice I suffered shipwreck, a
night and a day I have been in the deep."
[7.] But lest we too should fall into an inter-
minable deep, and be carried away far and
wide, going over each of his members severally;
come let us quit the body and look at another
sort of beauty, that, namely, which proceeds
from his garments; to which even devils shewed
reverence ; and therefore both they made off,
and diseases took flight. And wheresoever
Paul happened to shew himself, they all retired
and got out of the way, as if the champion of
the whole world had appeared. And as they
who have been often wounded in war, should
they see but some part of the armor of him that
wounded them feel a shuddering ; much in the
same way the devils also, at sight of "handker-
chiefs" only were astonied. Where be now the
rich, and they that have high thoughts about
wealth ? Where they who count over their own
titles and their costly robes? With these things
if they compare themselves, it will be clay in
their sight and dirt, all they have of their own.
And why speak I of garments and golden orna-
ments? Why, if one would grant me the whole
world in possession, the mere nail of Paul I
should esteem more powerful than all that
dominion : his poverty than all luxury : his dis-
honor, than all glory: his nakedness than all
riches : no security would I compare with the
buffeting of that sacred head : no diadem, with
the stones to which he was a mark. This crown
let us long for, beloved : and if persecution be
not now, let us mean while prepare ourselves.
For neither was he of whom we speak glorious
by persecutions alone : for he said also, ( i Cor.
ix. 27. b-Ko-KiiZu) rec. text, unwnia!^w) "I keep
under my body;" now in this one may attain
excellence without persecutions. And he
exhorted not to (Rom. xiii. 14.) "make pro-
vision for the flesh to fulfill the lusts thereof."
And again, (i Tim. vi. 8.) "Having food and
covering, let us be therewith content." For
to these purposes we have no need of persecu-
tions. And the wealthy too he sought to mod-
erate, saying, (Ibid. 9.) " They that desire to
be rich fall into temptation."
If therefore we also thus exercise ourselves,
when we enter into the contest we shall be
crowned : and though there be no persecution
before us, we shall receive for these things many
rewards. But if we pamper the body and live
the life of a swine, even in peace we shall often
sin and bear shame.
Seest thou not with whom we wrestle ? With
the incorporeal powers. How then, being our-
selves flesh, are we to get the better of these ?
For if wrestling with men one have need to be
temperate in diet, much more with evil spirits.
But when together with fulness of flesh we are
also bound down to wealth, whence are we to
overcome our antagonists ? For wealth is a chain,
a grievous chain, to those who know not how to
use it ; a tyrant savage and inhuman, imposing
all his commands by way of outrage on those
who serve him. Howbeit, if we will, this bitter
tyranny we shall depose from its throne, and
make it yield to us, instead of commanding.
How then shall this be ? By distributing our
wealth unto all. For so long as it stands against
us, each single handed, like any robber in a
wilderness it works all its bad ends : but when
we bring it forth among others, it will master us
no more, holden as it will be in chains, on all
sides, by all men.
[8.] And these things I say, not because
riches are a sin : the sin is in not distributing
them to the poor, and in the wrong use of them.
For God made nothing evil but all things very
good; so that riches too are good; i. e. if they
do not master their owners ; if the wants of our
neighbors be done away by them. For neither
is that light good which instead of dissipating
darkness rather makes it intense : nor should I
call that wealth, which instead of doing away
poverty rather increases it. For the rich man
seeks not to take from others but to help others:
but he that seeks to receive from others is no
longer rich, but is emphatically poor. So that
it is not riches that are an evil, but the needy
mind which turns wealth into poverty. These
are more wretched than those who ask alms in
the narrow streets, carrying a wallet and mutila-
ted in body. I say, clothed in rags as they are,
not so miserable as those in silks and shining
garments. Those who strut in the market-
place are more to be pitied than those who haunt
the crossings of the streets, and enter into the
courts, and cry from their cellars, and ask
charity. For these for their part do utter praises
to God, and speak words of mercy and a strict
morality. And therefore we pity them, and
stretch out the hand, and never find fault with
them. But those who are rich to bad purpose ;
cruelty and inhumanity, ravening and satanical
lust, are in the words they belch out. And
therefore by all are they detested and laughed to
scorn. Do but consider; which of the two
among all men is reckoned disgraceful, to beg
of the rich or the poor. Every one, I suppose,
sees it at once: — of the poor. Now this, if you
mark it, is what the rich do; for they durst not
apply to those who are richer than themselves:
whereas those who beg do so of the wealthy: for
one beggar asks not alms of another, but of a rich
man ; but the rich man tears the poor in pieces.
Again tell me, which is the more dignified, to
receive from those who are willing and are
obliged to you, or when men are unwilling, to
Homily XIV.]
HOMILIES ON FIRST CORINTHIANS.
77
compel and tease them? Clearly not to trouble
those who are unwilling. But this also the rich
do : for the poor receive from willing hands, and
such as are obliged to them ; but the rich from per-
sons unwilling and repugnant, which is an indicat-
ion of greater poverty. For if no one would like so
much as to go to a meal, unless the inviter
were to feel obliged to the guest, how can it be
honorable to take one's share of any property
by compulsion ? Do we not on this account get
out of the way of dogs and fly from their baying,
because by their much besetting they fairly force
us off? This also our rich men do.
"But, that fear should accompany the gift, is
more dignified." Nay, this is of all most dis-
graceful. For he who moves heaven and earth
about his gains, who can be so laughed to scorn
as he ? For even unto dogs, not seldom, through
fear, we throw whatever we had hold of. Which
I ask again, is more disgraceful? that one
clothed with rags should beg, or one who wears
silk ? Thus when a rich man pays court to old
and poor persons, so as to get possession of their
property, and this when there are children, what
pardon can he deserve?
Further : If you will, let us examine the very
words \ what the rich beggars say, and what
the poor. What then saith the poor man?
"That he who giveth alms will never have to
give by measure (^iisTpidati perhaps cor-
rupt: conj. T.ti^mati, "will never hunger) ; that
he is giving of what is God's : that God is lov-
ing unto men, and recompenses more abundant-
ly ; all which are words of high morality, and
exhortation, and counsel. For he recommends
thee to look unto the Lord, and he takes away
thy fear of the poverty to come. And one may
perceive much instruction in the words of those
who ask alms : but of what kind are those
of the rich ? Why, of swine, and dogs,
and wolves, and all other wild beasts. For
some of them discourse perpetually on ban-
quets, and dishes, and delicacies, and wine of
all sorts, and ointments, and vestures, and all
the rest of that extravagance. And others about
the interest of money and loans. And making
out accounts and increasing the mass of debts
to an intolerable amount, as if it had begun in
the time of men's fathers or grandfathers, one
they rob of his house, another of his field, and
another of his slave, and of all that he has. Why
should one speak of their wills, which are writ-
ten in blood instead of ink? For either by
surrounding them with some intolerable danger,
or else bewitching them with some paltry prom-
ises, whomsoever they may see in possession of
some small property, those they persuade to
pass by all their relations, and that oftentimes
when perishing through poverty, and instead of
them to, enter their own names. Is there any
madness and ferocity of wild beasts of any sort
which these things do not throw into the shade ?
[8.] Wherefore I beseech you, all such
wealth as this let us flee, disgraceful as it is and
in deaths abundant; and let us obtain that
which is spiritual, and let us seek after the
treasures in the heavens. For whoso possess
these, they are the rich, they are the wealthy,
both here and there enjoying things ; even all
things. Since whoso will be poor, according to
the word of God, has all men's houses opened
to him. For unto him that for God's sake has
ceased to possess any thing, every one will con-
tribute of his own. But whoso will hold a little
with injustice, shutteth the doors of all against
him. To the end, then, that we may attain
both to the good things here and to those which
are there, let us choose the wealth which can-
not be removed, that immortal abundance :
which may God grant us all to obtain, through
the grace and loving-kindness of our Lord Jesus
Christ, &c.
HOxMILY XIV.
I Cor. iv. 17.
For this cause have I sent unto you Timothy, who is
my beloved and faithful child in the Lord, who
shall put you in remembrance of my ways which be
in Christ Jesus.'
Consider here also, I entreat, the noble soul,
the soul more glowing and keener than fire:
how he was indeed especially desirous to be pre-
sent himself with the Corinthians, thus distem-
' 'IijeroO om. in rec. te.Kt, [but retained it Rev. Vers]
pered and broken into parties. For he knew
well what a help to the disciples his presence
was and what a mischief his absence. And the
former he declared in the Epistle to the Philip-
pians, saying, (Phil. ii. 12. xat om. in rec.
text.) "Not as in my presence only, but also
now much more in my absence, work out your
o\\\\ salvation with fear and trembling." The
latter he signifies in this Epistle, saying, (ver.
78
WORKS OF ST. CHRYSOSTOM.
[Homily XIV.
1 8.) "Now some are puffed up, as though I
were not coming to you; but I will come." He
was urgent, it seems, and desirous to be pre-
sent himself. But as this was not possible for a
time, he corrects them by the promise of his
appearance ; and not this only, but also by the
sending of his disciple. " For this," he saith,
"I have sent unto you Timothy." "For this
cause : ' ' how is that ? ' ' Because I care for you
as for children, and as having begotten you."
And the message is accompanied with a recom-
mendation of his person : " Who is my beloved
and faithful child in the Lord." Now this he
said, both to shew his love of him, and to pre-
pare them to look on him with respect. And
not simply "faithful," but, "in the Lord;"
that is, in the things pertaining to the Lord.
Now if in worldly things it is high praise for a
man to be faithful, much more in things spirit-
ual.
If then he was his "beloved child," consider
how great was Paul's love, in choosing to be
separated from him for the Corinthian's sake.
And if "faithful" also, he will be unexception-
able in his ministering to their affairs.
"Who shall put you in remembrance." He
said not, "shall teach," lest they should take it
ill, as being used to learn from himself.
Wherefore also towards the end he saith, (i
Cor. xvi. lo, II.) "For he worketh the work
of the Lord, as I also do. Let no man there-
fore despise him." For there Avas no envy
among the Apostles, but they had an eye unto
one thing, the edification of the Church. And
if he that was employed was their inferior,
they did as it were support (awsy-poroov') him
with all earnestness. Wherefore neither was he
contented with saying, "He shall put you in
remembrance; " but purposing to cut out their
envy more completely, — for Timothy was
young, — with this view, 1 say, he adds, "my
ways;" not "his," but "mine;" that is,
his methods, (r«9 olxovoiica?.) his dangers,
his customs, his laws, his ordinances,
his Apostolical Canons, and all the rest. For
since he had said, "We are naked, and are buf-
feted, and have no certain dwelling place : all
these things," saith he, "he will remind you
of;" and also of the laws of Christ; for des-
troying all heresies. Then, carrying his argu-
ment higher, he adds, "which be in Christ; "
ascribing all, as was his wont, unto the Lord,
and on that ground establishing the credibility
of what is to follow. Wherefore he subjoins,
' ' Even as I teach every where in every
church." "Nothing new have I spoken unto
you: of these my proceedings all the other
Churches are cognizant as well as you."
Further: he calls them "ways in Christ," to
shew that they have in them nothing human,
and that with the aid from that source he doth
all things well.
[2.] And having said these things and so
soothed them, and being just about to enter on
his charge against the unclean person, he again
utters words full of anger ; not that in himself
he felt so but in order to correct them : and
giving over the fornicator, he directs his dis-
course to the rest, as not deeming him worthy
even of words from himself; just as we act in
regard to our servants when they have given us
great offence.
Next, after that he had said, "I send Timo-
thy, lest they should thereupon take things too
easily, mark what he saith :
Ver. 1 8. "Now some are puffed up, as though
I were not coming unto you." For there he
glances both at them and at certain others,
casting down their highmindedness : since the
love of preeminence is in fault, when men abuse
the absence of their teacher for their own self-
will. For when he addresses himself unto the
people, observe how he does it by way of
appeal to their sense of shame; when unto the
originators of the mischief, his manner is more
vehement. Thus unto the former he saith, "We
are the offscouring of all:" and soothing them
he saith, "Not to shame you I write these
things;" but to the latter, "Now as though I
were not coming to you, some are puffed up;"
shewing that their self-will argued a childish
turn of mind. For so boys in the absence of
their master wax more negligent.
This then is one thing here indicated; and
another is that his presence was sufficient for
their correction. For as the presence of a lion
makes all living creatures shrink away, so also
does that of Paul the corrupters of the Church.
Ver. 19. And therefore he goes on, " But I
will come to you shortly, if the Lord will."
Now to say this only would seem to be mere
threatening. But to promise himself and demand
from them the requisite proof by actions also ;
this was a course for a truly high spirit. Accord-
ingly he added this too, saying,
" And I will know, not the word of them
which are puffed up, but the power." For not
from any excellencies of their own but from
their teacher's absence, this self-will arose.
Which again itself was a mark of a scornful mind
towards him. And this is why, having said, "I
have sent Timothy," he did not at once add,
"I will come;" but waited until he had brought
his charge against them of being "puffed up:"
after that he saith, " I will come." Since, had
he put it before the charge, it would rather
have been an apology for himself as not having
been deficient, instead of a threat ; nor even so
(ouTojg so the King's M S. ourog the rec. text. )
would the statement have been convincing.
Homily XIV.]
HOMILIES ON FIRST CORINTHIANS.
79
But as it is, placing it after the accusation
he rendered himself such as they would both
believe and fear.
Mark also how solid and secure he makes his
!::(round : for he saith not simply, " I will come :"
but, "If the Lord will:" and he appoints no set
time. For since he might perhaps be tardy in
coming, by that uncertainty he would fain keep
them anxiously engaged. And, lest they should
hereupon fall back again, he added, "shortly,"
[2.] "And I will know, not the word of
them that are puffed up, but the power." He
said not, "I will know not the wisdom, nor the
signs," but what? "not the word:" by the term
he employs at the same time depressing the one
and exalting the other. And lor a while he is
setting himself against the generality of them
who were countenancing the fornicator. For if
he were speaking of him, he would not say,
"the power;" but, "the works," the corrupt
works which he did.
Now why seekest thou not after "the word?"
"Not because I am wanting in word but
because all our doings are 'in power.'" As
therefore in war success is not for those who
talk much but those who effect much ; so also in
this case, not speakers, but doers have the vict-
ory. "Thou," saith he, "art proud of this fine
speaking. Well, if it were a contest and a time
for orators, thou mightest reasonably be elated
thereat: but if of Apostles preaching truth, and
by signs confirming the same, why art thou
puffed up for a thing superfluous and unreal,
and to the present purpose utterly inefficient?
For what could a display of words avail towards
raising the dead, or expelling evil spirits, or
working any other such deed of wonder? But
these are what we want now, and by these our
( ause stands." Whereupon also he adds,
Ver. 20. " For the kingdom of God is not
in word, but in power." By signs, saith he,
not by fine speaking, we have prevailed : and
that our teaching is divine and really announces
file Kingdom of Heaven we give the greater
])roof, namely, our signs which we work by the
power of the Spirit. If those who are now
puffed up desire to be some great ones; as
soon as I am come, let them shew whether they
have any such power. And let me not find
them sheltering themselves behind a pomp of
words: for that kind of art is nothing to us.
[4.] Ver. 21. "What will ye? Shall I
come unto you with a rod, or in love and a
spirit of meekness ? "
There is much both of terrror and of gentle-
ness in this saying. For to say, " I will know,"
was the language of one as yet withholding
himself: but to say, "What will ye? Must I
come unto you with a rod?" are the words of
one thenceforth ascending the teacher's seat,
and . fcom thence holding discourses with them
and taking upon him all his authority.
What means, " with a rod ? " With punish-
ment, with vengeance : that is, I will destroy ;
I will strike with blindness : the kind of thing
which Peter did in the case of Sapphira, and
himself in the case of Elymas the sorcerer. For
henceforth he no longer speaks as bringing him-
self into a close comparison with the other teach-
ers, but with authority. And in the second Epistle
too he appears to say the same, when he
writes, " Since ye seek a proof of Christ speak-
ing in me."
" Shall I come with a rod, or in love?"
What then ? to come with a rod, was it not an
instance of love? Of love it was surely*. But
because through his great love he shrinks back
in punishing, therefore he so expresses himself.
Further ; when he spoke about punishment,
he said not, "in a spirit of meekness, but,
[simply,] " with a rod : " and yet of that too
the Spirit was author. For there is a spirit of
meekness, and a spirit of severity. He doth
not, however, choose so to call it, but from its
milder aspect (aTcd rw^ yjn^aTOTipu)'^.') And for a
like reason also, God, although avenging Him-
self, has it often affirmed of Him that He is
" gracious and long-suffering, and rich in mercy
and pity : " but that He is apt to punish, once
perhaps or twice, and sparingly, and that upon
some urgent cause.
[5.] Consider then the wisdom of Paul;
holding the authority in his own hands, he
leaves both his and that in the power of others,
saying. " What will ye?" "The matter is at
your disposal."
For we too have depending on us both sides
of the alternative ; both falling into hell, and
obtaining the kingdom : since God hath so
willed it. For, " behold," saith he, " fire and
water : whichever way thou wilt, thou mayest
stretch forth thine hand" (Ecclus. xv. 16.) And,
" If ye be willing, and will hearken unto me, ye
shall eat the good of the land ; (Is, i. 19,) but if
ye be not willing, the sword shall devour you."
But perhaps one will say, "I am willing;
(and no one is so void of understanding as not
to be willing ;) but to will is not sufficient fw
nie." Nay, but it is sufficient, if thou be duly
willing, and do the deeds of one that is willing,
But as it is, thou art not greatly willing.
And let us try this in other things, if it seem
good. For tell me, he that would marry a wife,
is he content with wishing? By no means ; but
' St. Augustin, " cont. Parmcn, iii, 3. "Are we to suppose that
" //;f ?-0(/" at all excludes "lo7>c," because he has given this turn
to his sentence, 'Shall I come unto you with a rod,' or 'in
love?' Nay, the following clause, 'And in a spirit of meekness,'
hints what was passing in his mind — that the rod also has in it
love. But love in severity is one thing, love in meekness another
thing. The love is the same, but it works diversely in divers
cases."
8o
WORKS OF ST. CHRYSOSTOM.
[lloMii.v XIV.
he looks out for women to advance his suit, and
request friends to keep watch with him, and
gets together money. Again, the merchant is
not content with sitting at home and wishing,
but he first hires a vessel, then selects sailors
and rowers, then takes up money on interest,
and is inquisitive about a market and the price
of merchandise. Is it not then strange for men
to shew themselves so much in earnest about
earthly things, but that when they are to make
a venture for heaven, they should be content
with wishing only? rather I should say, not
even in this do they shew themselves properly
in earnest. For he that wills a thing as he
ought, puts also his hand unto the means which
lead to the object of his desire. Thus, when
hunger compels thee to take nourishment, thou
waitest not for the viands to come unto thee of
their own accord, but omittest nothing to gather
victuals together. So in thirst, and cold and all
other such things, thou art industrious and duly
prepared to take care of the body. Now do
this in respect of God's kingdom also, and
surely thou shalt obtain it.
For to this end God made thee a free agent,
that thou mightest not afterwards accuse God,
as though some necessity had bound thee : but
thou, in regard of those very things wherein
thou hast been honored, dost murmur.
For in fact I have often heard people say.
' ' But why did He then make my goodness depend
on me ? " Nay, but how was He to bring thee,
slumbering and sleeping, and in love with all
iniquity, and living delicately, and pampering
thyself ; how was He to bring thee up to heaven ?
If He had, thou wouldest not have abstained
from vice. For if now, even in the face of
threatening, thou dost not turn aside from thy
wickedness ; had he added no less than heaven as
the end of thy race, when wouldest thou have
ceased waxing more careless and worse by far?
(^^zipw^ -oXXu). -o?J,(ov Bened.)
Neither again wilt thou be able to allege. He
hath shewed me indeed what things were good
but gave no help, for abundant also is His
promise to thee of aid.
[6.] "But," say you, ''Virtue is burden-
"some and distasteful; while with vice great
' ' pleasure is blended ; and the one is wide and
"broad, but the other strait and narrow."
Tell me then, are they respectively such
throughout, or only from the beginning? For
in fact what thou here sayest, thou sayest,
not intending it, in behalf of virtue; so
potent a thing is truth. For suppose there
were two roads, the one leading to a fur-
nace, and the other to a Paradise ; and that the
one unto the furnace were broad, the other
unto Paradise, narrow; which road wouldest
thou take in preference? For although you
may now gainsay for contradiction's sake, yet
things which are plainly allowed on all hands,
however shameless, you will not be able to
gainsay. Now that that way is rather to be
chosen which hath its beginning difficult but
not its end, I will endeavor to teach you from
what is quite obvious. And, if you please, let
us first take in hand the arts. For these have
their beginning full of toil, but the end gainful.
"But," say you, "no one applies himself to
an art without some one to compel him; for,"
you add, "so long as the boy is his own master,
he will choose rather to take his ease at first,
and in the end to endure the evil, how great
soever, than to live hardly at the outset, and
afterwards reap the fruit of those labors."
Well then, to make such a choice comes of a
mind left to itself, (o/^^avix^? Sia'^atai^) and of
childish idleness: but the contrary choice, of
sense and manliness. And so it is with us : were
we not children in mind, we should not be like
the child aforesaid, forsaken (^optprhco) as he is
and thoughtless, but like him that hath a
father. We must cast out then our own child-
ish mind, and not find fault with the things
themselves ; and we must set a charioteer over
our conscience, who will not allow us to indulge
our appetite, but make us run and strive might-
ily. For what else but absurdity is it to inure
our children with pains at first unto pursuits
which have laborious beginnings, but their end
good and pleasant ; while we ourselves in spirit-
ual things take just the contrary turn ?
And yet even in those earthly things it is not
quite plain that the end will be good and pleas-
ant : since before now untimely death, or pov-
erty, or false ■ accusation , or reverse of fortune,
or other such things, of which there are many,
have caused men after their long toil to be
deprived of all its fruits. What is more, those
who have such pursuits, though they succeed, it
is no great gain which they will reap. For with
the present life all those things are dissolved.
But here, not for such fruitless and perishable
things is our race, neither have we fears about
the end; but greater and more secure is our
hope after our departure hence. What pardon
then can there be, what excuse for those who
will not strip themselves for the evils to be
endured for virtue's sake?
And do they yet ask, "Wherefore is the way
narrow?" Why, thou dost not deem it right
that any fornicator or lewd or drunken (zat zwv
ixeOoovTw^ inserted from the King's MS.) person
should enter into the courts of earthly kings ;
and claimest thou for men to be let into heaven
itself with licentiousness, and luxury, and drunk-
enness, and covetousness, and all manner of
iniquity ? And how can these things be par-
donable ?
HoMu.v XIV.]
HOMILIES ON FIRST CORINTHIANS.
8i
j [7.] "Nay," you reply, "I say not that, but
i why has not virtue a " broad way ? " In good
i truth if we be willing, its way is very easy.
I For whether is easier, tell me ; to dig through a
wall and take other men's goods and so be cast
into prison; or to be content with what you
have and freed from all fear? I have not how-
ever said all. For whether is easier, tell me;
to steal all men's goods and revel in few of them
for a short time, and then to be racked and
scourged eternally; or having lived in right-
eous poverty for a short time, to live ever after in
delights? (For let us not enquire as yet which
is the more profitable, but for the present,
which is the more easy.) Whether again is it
pleasanter, to see a good dream and to be pun-
ished in reality; or after having had a disagree-
able dream to be really in enjoyment? Of
I ourse the latter. Tell me then. In what sense
dost thou call virtue harsh? I grant, it is harsh,
tried by comparison with our carelessness. How-
ever, that it is really easy and smooth, hear
what Christ saith, (S. Mat. xi. 30.) "My yoke is
easy, and My burden is light." But if thou
j perceivest not the lightness, plainly it is for want
: of courageous zeal; since where that is, even
heavy things are light; and by the same rule
where it is not, even light things are heavy.
For tell me, what could be sweeter and more
easily obtained than the banquet of manna?
\'et the Jews were discontented, though enjoying
such delightful fare. What more bitter than
■ hunger and all the other hardships which Paul
endured? Yet he leaped up, and rejoiced, and
said, (Col. I. 24.) "Now I rejoice in my suffer-
ings." What then is the cause? The differ-
ence of the mind. If then you frame this as it
ought to be, you will see the easiness of virtue.
"What then," say you, "does she only
become such through the mind of those who
pursue her?" She is such, not from their mind
alone, but by nature as well. Which I thus
l)rove : If the one had been throughout a
thing painful, the other throughout of the con-
trary sort, then with some plausibility might
sf)me fallen persons have said that the latter
was easier than the former. But if they have
their beginnings, the one in hardship, the other
in pleasure, but their respective ends again
just opposite to these ; and if those ends be
both infinite, in the one the pleasure, in the
other the burthen ; tell me, which is the more
easy to choose?
' " Why then do many not choose that which
' is easy? ' Because some disbelieve ; and
others, who believe, have their judgment cor-
rupt, and would prefer pleasure for a season to
that which is everlasting. "Is not this then
easy?" Not so: but this cometh of a sick
soul. And as the reason why persons in a
fever long after cool drink is not upon calcu-
lation that the momentary luxury is pleasanter
than being burned up from beginning to end,
but because they cannot restrain their inor-
dinate desire ; so also these. Since if one
j brought them to their punishment at the very
moment of their pleasure, assuredly they never
would have chosen it. Thus you see in what
sense vice is not an easy thing.
[8.] But if you will, let us try this same
point over again by an example in the proper
subject matter. Tell me, for instance, which
is pleasanter and easier ? ( only let us not take
again the desire of the many for our rule in the
matter ; since one ought to decide, not by the
sick, but by the whole ; just as you might show
me ten thousand men in a fever, seeking things
unwholesome upon choice to suffer for it after-
wards ; but I should not allow such choice ; )
which, I repeat, brings more ease, tell me ; to
desire much wealth, or to be above that desire ?
For I, for my part, think the latter. If thou
disbelieve it, let the argument be brought to the
facts themselves.
Let us then suppose one man desiring much,
another nothing. Which now is the better
state, tell me, and which the more respectable ?
However, let that pass. For this is agreed
upon, that the latter is a finer character than
the former. And we are making no enquiry
about this at present, but which lives the
easier and pleasanter life ? Well then : the
lover of money will not enjoy even what he has :
for that which he loves he cannot choose to
spend ; but would gladly even carve (xarazo^scs)
himself out, and part with his flesh rather than
with his gold. But he that despises wealth,
gains this the while, that he enjoys what he has
quietly and with great security,, and that he
values himself more than it. Which then is the
pleasanter ; to enjoy what one has with freedom,
or to live under a master, namely wealth, and
not dare to touch a single thing even of one's
own ? Why, it seemeth to me to be much the
same as if any two men, having wives and lov-
ing them exceedingly, were not upon the same
terms with them ; but the one were allowed the
presence and intercourse of his wife, the other
not even permitted to come near his.
There is another thing which I wish to
mention, indicating the pleasure of the one
and the discomfort of the other. He that is
greedy of gain will never be stayed in that
I desire, not only because it is impossible, for
him to obtain all men's goods, but also because
whate.er he may have compassed, he counts
himself to have nothing. But the despiser of
riches will deem it all superfluous, and will not
have to punish his soul with endless desires. I
say, punish ; for nothing so completely answers
82
WORKS OF ST. CHRYSOSTOM.
[ Hmmily XIV.
the definition of punishment as desire deprived
of gratification ; a thing too which especially
marks his perverse mind. Look at it in this
way. He that lusts after riches and hath
increased his store, he is the sort of person to
feel as if he had nothing. I ask then, what
more complicated than this disease ? And the
strange thing is not this only, but that although
having, he thinks he has not the very things
which are in his hold, and as though he had
them not he bewails himself. If he even get
all men's goods, his pain is but greater. And
should he gain an hundred talents, he is vexed
that he hath not received a thousand : and if he
received a thousand ; he is stung to the quick
that it is not ten thousand : and if he receive
ten thousand, he utterly bemoans himself (xara-
xoTTTerac) because it is not ten times as much.
And the acquisition of more to him becomes so
much more poverty ; for the more he receives so
much the more he desires. So then, the more
he receives, the more he becomes poor : since
whoso desires more, is more truly poor. When
then he hath an hundred talents, is he not very
poor?^ for he desires a thousand. When
he hath got a thousand, then he becomes yet
poorer. For it is no longer a thousand as
before, but ten thousand that he professes
himself to want. Now if you say that to
wish and not to obtain is pleasure, you seem
to me to be very ignorant of the nature of
pleasure.
[9.] To shew that this sort of thing is not
pleasure but punishment, take another case, and
so let us search it out. When we are thirsty, do
we not therefore feel pleasure in drinking
because we quench our thirst ; and is it not
therefore a pleasure to drink because it relieves
us from a great torment, the desire, I mean, of
drinking? Every one, I suppose, can tell. But
were we always to remain in such a state of
desire, we should be as badly off as the rich
man in the parable of Lazarus for the matter of
punishment ; for his punishment was just this
that vehemently desiring one little drop, he
obtained it not. And this very thing all covet-
' Savile reads this interrogatively, [as does also Dr. Field. C.]
ous persons seem to me continually to suffer,
and to resemble him where he begs that he may
obtain that drop, and obtains it not. For their
soul is more on fire than his.
Well indeed hath one^ said, that all lovers of
money are in a sort of dropsy ; for as they,
bearing much water in their bodies, are the
more burnt up : so also the covetous, bearing
about with them great wealth, are greedy of
more. The reason is that neither do the one
keep the water in the parts of the body where it
should be, nor the other their desire in the lim-
its of becoming thought.
Let us then flee this strange and craving
(ciVTjy xai xevijv: a play on the sound of the
words, ) disease ; let us flee the root of all evils ;
let us flee that which is present hell ; for it is a
hell, the desire of these things. Only just lay open
the soul of each, of him who despises wealth and
of him who does not so ; and you will see that
the one is like the distracted, choosing neither
to hear nor see any thing : the other, like a har-
bor free from waves : and he is the friend of all,
as the other is the enemy. For whether one
take any thing of his, it gives him no annoy-
ance; or if whether, on the contrary, one give
him aught, it puffs him not up ; but there is a
certain freedom about him with entire security.
The one is forced to flatter and feign before all ;
the other, to no man.
If now to be fond of money is to be both
poor and timid and a dissembler and a hypo-
crite and to be full of fears and and great penal
anguish and chastisement : while he that despises
wealth has all the contrary enjoyments: is it
not quite plain that virtue is the more pleasant ?
Now we might have gone through all the
other evils also whereby it is shewn that there is
no vice which hath pleasure in it, had we not
spoken before so much at large.
Wherefore knowing these things, let us choose
virtue ; to the end that we may both enjoy such
pleasure as is here, and may attain unto the
blessings which are to come, through the grace
and loving-kindness, &c. &c.
"^Crescit indulgens sibi dirus Hydrops, Nee sitim pellit, nisi
causa morbi Fugerit venis, et aquosus albo corpore languor.
HoR. Carm. it. 2.
HOMILY XV
I Cor. v. I, 2.
It is actually reported that there is fornication among you,
and such fornication as is not even named among the
Gentiles, that one of you hath his father's wife.
And ye are puffed up, and did not rather mourn,
that he that had done this deed might be taken away
from among you.
When he was discoursing about their divi-
sions, he did not indeed at once address them
vehetnently, but more gently at first ; and after-
wards, he ended in accusation, saying thus, (c. i.
xi.) " For it hath been signified unto me con-
cerning you, my brethren, by them which are
of the household of Chloe, that there are con-
tentions among you." But in this place, not so ;
but he lays about him immediately and makes
the reproach of the accusation as general as
possible. For he said not, " Why did such an
one commit fornication? " but, " It is reported
that there is fornication among you ; " that they
might as persons altogether aloof from his
charge take it easily ; but might be filled with
such anxiety as was natural when the whole body
was wounded, and the Church had incurred
reproach. "For no one," saith he, "will state
it thus, ' such an one hath committed fornica-
tion,' but, 'in the Church of Corinthians that
sin hath been committed.' "
And he said not, "Fornication is perpe-
trated," but, "Is reported, — such as is not
even named among the Gentiles." For so
continually he makes the Gentiles a topic of
reproach to the believers. Thus writing to the
Thessalonians, he said, (i Thess. iv. 4, 5, xai
Tf//!j om. TO. Ao'.Tzd inserted.) "Let every one
possess himself of his own vessel in sanctifica-
tion, not in the passion of lust, even as the rest
of the Gentiles." And to the Colossians and
Ephesians, (Eph. iv. 17. cf Col. iii. 6, 7.) "That
you should no longer walk, as the other
Gentiles walk." Now if their committing the
same sins was unpardonable, when they even
outdid the Gentiles, what place can we find for
them ? tell me : " inasmuch as among the Gen-
tiles," so he speaks, "not only they dare no
such thing, but they do not even give it a name. "
Do you see to what point he aggravated his
charge ? For when they are convicted of invent-
ing such modes of uncleanness as the unbeliev-
ers, so far from venturing on them, do not even
know of, the sin must be exceeding great,
beyond all words. And the clause, "among
you," is spoken also emphatically; that is,
"Among you, the faithful, who have been
favored with so high mysteries, the partakers
of secrets, the guests invited to heaven." Dost
thou mark with what indignant feeling his works
overflow? with what anger against all? For had
it not been for the great wrath of which he was
full, had he not been setting himself against
them all, he would have spoken thus: "Having
heard that such and such a person hath commit-
ted fornication, I charge you to punish him."
But as it is he doth not so ; he rather challenges
all at once. And indeed, if they had written
first, this is what he probably would have said.
Since however so far from writing, they had even
thrown the fault into the shade, on this account
he orders his discourse more vehemently.
[2.] " That one of you should have his
father's wife." Wherefore said he not, "That
he should abuse his father's wife ? " The extreme
foulness of the deed caused him to shrink. He
hurries by it accordingly, with a sort of scrupu-
lousness as though it had been explicitly men-
tioned before. And hereby again he aggravates
the charge, implying that such things are ventured
on among them as even to speak plainly of was
intolerable for Paul. Wherefore also, as he
goes on, he uses the same mode of speech, say-
ing, " Him who hath so done this thing : " and
is again ashamed and blushes to speak out;
which also we are wont to do in regard of mat-
ters extremely disgraceful. And he said not,
" his step-mother," but, "his father's wife ; " so
as to strike much more severely. For when the
mere terms are sufficient to convey the charge,
he proceeds with them simply, adding nothing.
And " tell me not," saith he, " that the for-
nicator is but one : the charge hath become
common to all." Wherefore at once he added,
"and ye are puffed up:" he said not, "with
the sin ; " for this would imply want of all rea-
son : but with the doctrine you have heard
from that person'. This however he set not
I S. Aug. coni. Farm. iii. 5. gives their "glorying " a different
turn ; saying, (with especial reference to v. 6.) '• To glory, nut for
83
84
WORKS OF ST. CHRYSOSTOM.
[Homily XV.
down himself, but left it undetermined, that he
might inflict a heavier blow.
And mark the good sense of Paul. Having
first overthrown the wisdom from without, and
signified that it is nothing by itself although no
sin were associated with it ; then and not till
then he discourses about the sin also. For if
by way of comparison with the fornicator who
perhaps was some w'se one, he had maintained
the greatness of his own spiritual gift ; he had
done no great thing : but even when unattended
with sin to take down the heathen wisdom and
demonstrate it to be nothing, this was indicat-
ing its extreme worthlessness indeed. Where-
fore first, as 1 said, having made the compari-
son, he afterwards mentions the man's sin also.
And with him indeed he condescends not to
debate, and thereby signifies the exceeding
greatness of his dishonor. But to the others he
saith, "You ought to weep and wail, and cover
your faces, but now ye do the contrary."
And this is the force of the next clause, "And
ye are puffed up, and did not rather mourn."
"And why are we to weep?" some might
say. Because the reproach hath made its way
even unto the whole body of your Church.
' ' And what good are we to get by our weep-
ing
away from you
tion his name
where; which
usual way.
And he
him out,"
pestilence,
he, ' ' and
may
used
That such an one should be taken
," Not even here doth he men-
; rather, I should say, not any
in all monstrous things is our
said not, "Ye have not rather cast
but, as in the case of any disease or
"there is need of mourning," saith
of intense supplication, ' that he
be taken away.' And you should have
prayer for this, and left nothing undone
that he should be cut off.
Nor yet doth he accuse them for not having
given him information, but for not having
mourned so that the man should be taken away ;
implying that even without their Teacher this
ought to have been done, because of the notor-
iety of the offence.
[3.] Ver. 3. " For I verily being absent in
body, but present in spirit."
Mark his energy. He suffers them not even
to wait for his presence, nor to receive him
first and then pass the sentence of binding:
but as if on the point of e.xpelling some conta-
gion before that it have spread itself into the
rest of the body, he hastens to restrain it. And
therefore he subjoins the clause, " I have judged
already, as though I were present." These
things moreover he said, not only to urge them
their own sins, but over other men's sins, as in comparison with
their own innocence, may seem but 'a little leaven ;' while to
boast even of one's iniquities is much leaven : however, this also
' leaveneth the whole lump.' " [ Perhaps the phrase refers merely
to their general elation at their good estate, notwithstanding their
(deration of so great an offence. C-]
unto the declaration of their sentence and to
give them no opportunity of contriving some-
thing else, but also to frighten them, as one
who knew what was to be done and determined
there. For this is the meaning of being "pre-
sent in spirit:" as Elisha was present with
Gehazi, and said, " Went not my heart with
thee? (2 Kings v. 26.) Wonderful! How
great is the power of the gift, in that it makes
all to be together and as one ; and qualifies
them to know the things which are far off. ' ' I
have judged already as though I were present."
He permits them not to have any other
device. "Now I have uttered my decision as
if I were present : let there be no delays and
puttings off: for nothing else must be done."
Then iest he should be thought too authori-
tative and his speech sound rather self-willed,
mark how he makes them also partners in the
sentence. For having said, " I have judged,"
he adds, " concerning him that hath so wrought
this thing, in the Name of our Lord Jesus
Christ, ye being gathered together, and my
spirit, with the power of our Lord Jesus Christ,
to deliver such an one unto Satan.
Now what means, " In the Name of our Lord
Jesus Christ?" "According to God; " "not
possessed with any human prejudice."
Some, however, read thus, ''Him that hath
so wrought this thing in the name of our Lord
Jesus Christ," and putting a stop there or a
break, then subjoin what follows, saying,
" When you are gathered together and my spirit
to deliver such an one unto Satan : " and they
assert that the sense of this reading is as follows,
" Him that hath done this thing in the Name
of Christ," saith St. Paul, " deliver ye unto
Satan;" that is, "him that hath done insult
unto the Name of Christ, him that, after he
had become a believer and was called after that
appellation, hath dared to do such things,
deliver ye unto Satan." But to me the former
exposition (ixduac^. It seems to mean "enuncia-
tion.") appears the truer.
What then is this ? ' ' When ye are gathered
together in the Name of the Lord." That is;
His Name, in whose behalf ye have met, collect-
ing you together.
"And my spirit." Again he sets himself
at their head in order that when they should
pass sentence, they might no otherwise cut off
the offender than as if he were present; and
that no one might dare to judge him pardonable,
knowing that Paul would be aware of the pro-
ceedings.
[4.] Then making it yet
saith, "with the power of
Christ;" that is, either that
give you such grace as that
more awful, he
our Lord Jesus
Christ is able to
you should have
power to deliver him to the devil ; or that He is
Homily XV. J
HOMILIES ON FIRST CORINTHIANS.
85
Himself together with you passing that sentence
against him.
And he said not, " Give up " such an one to
Satan, but "deliver;" opening unto him the
doors of repentance, and delivering up such an
one as it were to a schoolmaster. And again it
is, "such an one: " he no where can endure to
make mention of his name.
"For the destruction of the flesh." As was
done in the case of the blessed Job, but not upon
the same ground. For in that case it was for
brighter crowns, but here for loosing of sins;
that he might scourge him with a grievous sore or
some other disease. True it is that elsewhere he
saith, "Of the Lord are we judged, (i Cor. xi.
32.) when we suffer these things." But here,
desirous of making them feel it more severely, he
" delivereth up unto Satan." And so this too
which God had determined ensued, that the
man's flesh was chastised. For because inordin-
ate eating and carnal luxuriousness are the par-
ents of desires, it is the flesh which he chastises.
" That the spirit may be saved in the day of
the Lord Jesus;" that is the soul. Not as
though this were saved alone, but because it was
a settled point that if that were saved, without
all controversy the body too would partake in its
salvation. For as it became mortal because of the
soul's sinning: so if this do righteousness, that
also on the other hand shall enjoy great glory.
But some maintain, that "the Spirit" is the
Gracious Gift which is extinguished when we
sin. " In order then that this may not happen,"
saith he, "let him be punished; that thereby
becoming better, he may draw down to himself
God's grace, and be found having it safe in that
day." So that all comes as from one exercising
a nurse's or a physician's office, not merely
scourging nor punishing rashly and at random.
For the gain is greater than the punishment :
one being but for a season, the other everlasting.
And he said not simply, " That the spirit may
be saved," but "in that day." Well and sea-
sonably doth he remind them of that day in
order that both they might more readily apply
themselves to the cure, and that the person cen-
sured might the rather receive his words, not as
it were of anger, but as the forethought of an
anxious father. For this cause also he said,
" unto the destruction of the flesh : " proceeding
to lay down regulations for the devil and not
suffering him to go a step too far. As in the
instance of Job, God said, (Job ii. 6.) "But
touch not his life."
[5.] Then, having ended his sentence, and
spoken it in brief without dwelling on it, he
brings in again a rebuke, directing himself
against them ;
Ver. 6. "Your glorying is not good: " sig-
nifying that it was they up to the present time
who had hindered him from repenting, by taking
pride in him. Next he shews that he is taking
this step in order to spare not that person only,
but also those to whom he writes. To which
effect he adds,
" Know ye not, that a little leaven leaveneth
the whole lump?" " For," saith he, "though
the offence be his, yet if neglected it hath power
to waste the rest of the body of the Church also.
For when the first transgressor escapes punish-
ment, speedily will others also commit the same
faults."
In these words he indicates moreover that
their struggle and their danger is for the whole
Church, not for any one person. For which
purpose he needeth also the similitude of the
leaven. For "as that," saith he, "though it
be but little, transforms unto its own nature the
whole lump; so also this man, if he be let go
unpunished and this sin rurn out unavenged,
will corrupt likewise all the rest."
Ver. 7. " Purge out the old leaven," that is,
this evil one. Not that he speaketh concerning
this one only ; rather he glances at others with
him. For, "the old leaven " is not fornication
only, but also sin of every kind. And he said
not, "purge," but " pr.rc.e out;" "cleanse
with accuracy so that there be not so much as a
remnant nor a shadow of that sort." In saying
then, "purge out," he signifies that there was
still iniquity among them. But in saying,
"that ye may be a new lump, even as ye are
unleavened," he affirms and declares that not
over very many was the wickedness prevailing.
But though he saith, " as ye are unleavened,"
he means it not as a fact that all were clean, but
as to what sort of people you ought to be.
[6.] " For our Passover also hath been sacri-
ficed for us, even Christ ; wherefore let us keep
the feast : not with old leaven, nor with the
leaven of malice and wickedness, but with the
unleavened bread of sincerity and truth." So
also Christ called His doctrine Leaven. And
further he himself dwells upon the metaphor,
reminding them of an ancient history, and of
the Passover and unleavened bread, and of their
blessings both then and now, and their punish-
ments and their plagues.
It is festival, therefore, the whole time in
which we live. For though he said, " Let us
keep the feast," not with a view to the presence
of the Passover or of Pentecost did he say it ;
but as pointing out that the whole of time is a
festival unto Christians, because of the excell-
ency of the good things which have been given.
For what hath not come to pass that is good ?
The Son of God was made man for thee ; He
freed thee from death ; and called thee to a
kingdom. Thou therefore who hast obtained
and art still obtaining such things, how can it
86
WORKS OF ST. CHRYSOSTOM.
[Homily XV.
be less than thy duty to "keep the feast" all
thy life? Let no one then be downcast about
poverty, and disease, and craft of enemies. For
it is a festival, even the whole of our time.
Wherefore saith Paul, (Philip, iv, 4.) " Rejoice
in the Lord always ; again 1 say. Rejoice. ' ' Upon
the festival days no one puts on filthy garments.
Neither then let us do so. For a marriage hath
been made, a spiritual marriage. For, "the
kingdom of Heaven," saith He, "is likened
unto a certain king which would make (S. Mat.
xxii, I. yjOiXrj/Tz -oi7,tTat, rec. text i-otrjffs.') a
marriage feast for his son." Now where it is
a king making a marriage, and a marriage for
his son, what can be greater than this feast?
Let no one then enter in clad in rags. Not
about garments is our discourse but about
unclean actions. For if where all wore bright
apparel one alone, being found at the marriage
in filthy garments,, was cast out with dishonor,
consider how great strictness and purity the
entrance into that marriage feast requires.
[7.] However, not on this account only does
he remind them of the "unleavened bread,"
but also to point out the affinity of the Old
Testament with the New ; and to point out also
that it was impossible, after the " unleavened
bread," again to enter into Egypt ; but if any
one chose to return, he would suffer the same
things as did they. For those things were a
shadow of these ; however obstinate the Jew
may be. Wherefore shouldest thou enquire of
him, he will speak, no great thing, rather it
is great which he will speak of, but nothing
like what we speak of : because he knows not
the truth. For he for his part will say, ' ' the
Egyptians who detained us were so changed by
the Almighty that they themselves urged and
drave us out, who before held us forcibly ; they
did not suffer us so much as to leaven our
dough." But if a man asketh me, he shall hear
not of Egypt nor of Pharaoh ; but of our
deliverance from the deceit of demons and the
darkness of the devil : not of Moses but of the
Son of God ; not of a Red Sea but of a Baptism
overflowing with ten thousand blessings, where
the " old man " is drowned.
Again, shouldest thou ask the Jew why he
expels all leaven from all his borders ; here he
will even be silent and will not so much as state
any reason. And this is because, although
some indeed of the circumstances were both
types of things to come, and also due to things
then happening ; yet others were not so, that
the Jews might not deal deceitfully ; that they
might not abide in the shadow. For tell me,
what is the meaning of the Lamb's being a
"Male," and "Unblemished," and a "year
old, " and of, "a bone shall not be broken? "
and what means the command to call the neigh-
bors also, (Exod. xii, 4.) and that it should be
eaten "standing" and "in the evening;" or
the fortifying the house with blood? He will
have nothing else to say but over and over all
about Egypt. But I can tell you the meaning
both of the Blood, and of the Evening, and the
Eating all together, and of the rule that all
should be standing.
[8.] But first let us explain why the leaven is
cast out of all their borders. What then is the
hidden meaning ? The believer must be freed
from all iniquity. For as among them he per-
ishes with whomsoever is found old leaven, so
also with us wheresoever is found iniquity :
since of course the punishment being so great in
that which is a shadow, in our case it cannot
choose but be much greater. For if they so
carefully clear their houses of leaven 1, and pry
into mouse-holes ; much more ought we to
search through the soul so as to cast out every
unclean thought.
This however was done by them of late 2;
but now no longer. For every where there is
leaven, where a Jew is found. For it is in the
midst of cities that the feast of unleavened
bread is kept : a thing which is now rather a
game at play than a law. For since the Truth is
come, the Types have no longer any place.
So that by means of this example also he
mightily drives the fornicator out of the Church.
For, saith he, so far from his presence profiting,
he even doth harm, injuring the common
estate of the body. For one knows not whence
is the evil savor while the corrupt part is con-
cealed, and so one imputes it to the whole.
Wherefore he urges upon them strongly to
"purge out the leaven, that ye may be," saith
he, "a new lump, even as ye are unleavened."
"For our Passover hath been sacrificed for us
even Christ." He said not, hath died, but more
in point to the subject in hand, "hath been
sacrificed." Seek not then unleavened bread
of this kind, since neither hast thou a lamb of
the same kind. Seek not leaven of this descrip-
tion, seeing that thine unleavened bread is not
such as this.
[9.] Thus, in the case of material leaven,
' Lightfoot, Works, i. 953. "'Seven days there shall be no
leazien found in your houses' The Jews to meet this command
that was so exceeding strict, and to make sure for its observance
soon enough, 'did on the fourteenth day, while yet there was some
light, make search for leaven by the light of a candle.' ( Talvi. in
Pesachim. no. i.) Thus is the Tradition ; in which by the light of
the fourteenth day their glossaries tell us that we must understand
the ' thirteenth day at even, when it began to be duskish and
candle-light.' The rubric of the Passover in the Hebrew and
Spanish tongues renders it, 'At the entrance of the fourteenth day
of the month Nisan, they searched for leaven in all the places
where they were wont to use leaven, even in holes and crannies ;
and that not by light of the sun and moon, or torch, but by the
light of a wax candle,' . . . because it is the fittest for searching
holes and corners, and because the Scripture speaketh of searching
Jerusalem with candles." See Zeph. i. 12.
^ i. e. (as it should seem) it has now become impossible for the
Jews to keep this command, since they and their false doctrine are
(spiritually) that very leaven, which is to be put away. Compare
St. Matt. xvi. 6.
Homily XV.]
HOMILIES ON FIRST CORINTHIANS.
87
the unleavened might become leavened, but
never the reverse ; whereas here there is a
chance of the direct contrary occuring. This
however he has not plainly declared : and
observe his good sense. In the former Epistle
he gives the fornicator no hope of return, but
orders that his whole life should be spent in
repentance, lest he should make him less ener-
getic through the promise. For he said not,
''Deliver him up to Satan," that having
repented he might be commended again unto
the Church. But what saith he? " That he
may be saved in the last day." For he con-
ducts him on unto that time in order to make
him full of anxiety. And what favors he
intended him after the repentance, he reveals
not, imitating his own Master. For as God
saith, ( Jonah iii, 4. Ixx : rec. text, " forty
days.") "Yet three days, and Nineveh shall
be overthrown," and added not, "but if she
repent she shall be saved : " so also he did not say
here, "But if he repent worthily, we will 'con-
firm our love towards him.' " (ii. Cor. ii. 8.) But
he waits for him to do the work that so he may
then receive the favor. For if he had said this at
the beginning he might have set him free from
the fear. Wherefore he not only does not so,
but by the instance of leaven allows him not
even a hope of return, but reserves him unto
that day : ' ' Purge out ( so he says ) the old'
leaven ;" and, "let us not keep the feast with
old leaven." But as soon as he had repented,
he brought him in again with all earnestness.
[10.] But why does he call it "old?"
Either because our former life was of this sort,
or because that which is old is " ready to van-
ish away," ( Heb. viii. 13.) and is unsavory and
foul ; which is the nature of sin. For He
neither simply finds fault with the old, nor
simply praises the new, but with reference to
the subject matter. And thus elsewhere He
saith, (Ecclus. ix. 15.) "New wine is as a
new friend : but if it become old, then with
pleasure shalt thou drink it:" in the case of
friendship bestowing his praise rather upon the
old than the new. And again, "The Ancient
of days sat," (Dan. vii. 9.) here again,
taking the term " ancient " as among those
laudatory expressions which confer highest
glory. Elsewhere the Scripture takes the term
"old" in the sense of blame; for seeing that
the things are of various aspect as being com-
posed of many parts, it uses the same words
both in a good and an evil import, not accord-
ing to the same shade of meaning. Of which
you may see an instance in the blame cast else-
where on the old : ( Ps. xvii. 46. ap. LXX.)
" They waxed old, and they halted from their
paths." And again, ( Ps. vi. 7. ap. LXX.)
"I have become old in the midst of all mine
enemies." And again, (Dan. xiii. 52. Hist.
Susan.) "O thou that art become old in evil
days. ' ' So also the ' ' Leaven ' ' is often taken
for the kingdom of Heaven, although here
found fault with. But in that place it is used
with one aspect, and in this with another.
[11.] But I have a strong conviction that the
saying about the leaven refers also to the priests
who suffer a vast deal of the old leaven to be
within, not purging out from their borders, that
is, out of the Church, the covetous, the extor-
tioners, and whatsover would exclude from the
kingdom of Heaven. For surely covetousness
is an " old leaven;" and whenever it lights and
into whatsoever house it enters, makes it unclean :
and though you may gain but little by your
injustice, it leavens the whole of your substance.
Wherefore not seldom the dishonest gain being
little, hath cast out the stock honestly laid up
however abundant. For nothing is more rotten
than covetousness. You may fasten up that
man's closet with key, and door, and bolt: you
do all in vain, whilst you shut up within covetous-
ness, the worst of robbers, and able to carry off all.
"But what," say you, "if there are many
covetous who do not experience this?" In the
first place, they will experience it, though their
experience come not immediately. And should
they now escape, then do thou fear it the more :
for they are reserved for greater punishment.
Add to this, that in the event of themselves
escaping, yet those who inherit their wealth will
have the same to endure. "But how can this
be just," you will say? It is quite just. For
he that has succeeded to an inheritance full of
injustice, though he have committed no rapine
himself, detains nevertheless the property of
others ; and is perfectly aware of this ; and it is
fair he should suffer for it. For if this or that
person had robbed and you received a thing,
and then the owner came and demanded it back ;
would it avail you in defence to say that you had
not seized it? By no means. For what would be
your plea when accused ! tell me. That it was
another who seized it? Well : but you are keep-
ing possession. That it was he who robbed ? But
you are enjoying it. Why these rules even the
laws of the heathen recognise, which acquitting
those who have seized and stolen, bid you demand
satisfaction from those persons in whose posses-
sion you happen to find your things all laid up.
If then you know who are the injured, restore
and do what Zaccha^usdid, with much increase.
But if you know not, I offer you another way
yet ; I do not preclude you from the remedy.
Distribute all these things to the poor: and thus
you will mitigate the evil.
But if some have transmitted these things even
to children and descendants, still in retribution
they have suffered other disasters.
88
WORKS OF ST. CHRYSOSTOM.
[Homily XV.
[i2.] And why speak I of things in this
present life? In that clay at any rate will none
of these things be said, when both appear
naked, both the spoiled and the spoilers. Or
rather not alike naked. Of riches indeed both
will be ecjually stripped ; but the one will be full
of the charges to which they gave occasion.
What then shall we do on that day, when before
the dread tribunal he that hath been evil
entreated and lost his all is brought forward into
the midst, and you have no one to speak a word
for you? What will you say to the Judge?
Now indeed you may be able even to corrupt
the judgment, being but of men ; but in that
court and at that time, it will be no longer so :
no, nor yet now will you be able. For even at
this moment that tribimal is present : since God
both seeth our doings and is near unto the
injured, though not invoked: it being certain
that whoever suffers wrong, however in himself
unworthy to obtain any redress, yet nevertheless
seeing that what is done pleases not God, he
hath most assuredly one to avenge him.
" How then," you will say, "is such an one
well off, who is wicked?" Nay, it will not be
so unto the end. Hear what saith the Prophet ;
(Ps. xxxvii. I, 2.) " Fret not thyself because of
the evil doers, because as grass they shall quickly
wither away." For where, tell me, where is he
who wrought rapine, after his departure hence?
Where are his bright hopes ! Where his august
name ? Are they not all passed and gone ? Is
it not a dream and a shadow, all that was his ?
And this you must expect in the case of every
such person, both in his own person while
living, and in that of him who shall come
after him. But not such is the state of the
saints, nor will it be possible for you to say the
same things in their case also, that it is shadow
and a dream and a tale, what belongs to them.
[13.] And if you please, he who spake these
things, the tent-maker, the Cilician, the man
whose very parentage is unknown, let him be
the example we produce. You will say, ' ' How
is it possible to become such as he was? " Do
you then thoroughly desire it ? Are you thor-
oughly anxious to become such? "Yes," you
will say. Well then, go the same way as he
went and they that were with him. Now what
way went he? One saith, (2 Cor. xi. 27.) "In
hunger, and thirst, and nakedness." Another,
(Acts iii. 6.) "Silver and gold I have none."
Thus they "had nothing and yet possessed all
things." (2 Cor. vi. 10.) What can be nobler
than this saying? what more blessed or more
abundant in riches ? Others indeed pride them-
selves on the contrary things, saying, "I have
this or that number of talents of gold, and acres
of land without end, and houses, and slaves;"
but this man on his being naked of all things ;
and he shrinks not from poverty, (which is the
feeling of the unwise,) nor hides his face, but
he even wears it as an ornament.
Where now be the rich men, they who count
up their interest simple and compound, they
who take from all men and are never satisfied ?
Have ye heard the voice of Peter, that voice
which sets forth poverty as the mother cf
wealth? That voice which has nothing, yet is
wealthier than those who wear diadems ? For
this is that voice, which having nothing, raised
the dead, and set upright the lame, and
drove away devils, and bestowed such gracious
gifts, as those who are clad in the purple robe
and lead the mighty and terrible legions never
were able to bestow. This is the voice of those
who are now removed into heaven, of those who
have attained unto that height.
[14.] Thus it is possible that he who hath
nothing may possess all men's goods. Thus
may he who possesses nothing acquire the goods
of all: whereas, were we to get all men's
goods, we are bereft of all. Perhaps this saying
seems to be a paradox ; but it is not. " But,"
you will say, ' ' how does he who hath nothing
possess all men's goods ? Doth he not have much
more who hath what belongs to all ? " By no
means : but the contrary. For he who hath
nothing commands all, even as they did. And
throughout the world all houses were open to
them, and they who offered them took their
coming as a favor, and they came to them as to
friends and kindred. For so they came to the
woman who was a seller of purple, (Acts xvi. 14.)
and she like a servant set before them what she
had. And to the keeper of the prison ; and he
opened to them all his house. And to innumer-
able others. Thus they had all things and had
nothing: for (Acts iv. 32.) "they said that
none of the things which they possessed was
their own ; " therefore all things were theirs. For
he that considers all things to be common, will
not only use his own, but also the things of
others as if they belonged to him. But he that
parts things off and sets himself as master over
his own only, will not be master even of these.
And this is plain from an example. He who
possesses nothing at all, neither house, nor
table, nor garment to spare, but for God's sake
is bereft of all, uses the things which are in
common as his own ; and he shall receive from
all whatsoever he may desire, and thus he that
hath nothing possesses the things of all. But
he that hath some things, will not be master
even of these. For first, no one will give to
him that hath possessions; and, secondly, his
property shall belong to robbers and thieves and
informers and changing events and be any
body's rather than his. Paul, for instance,
went up and down throughout all the world,
Homily XVI.]
HOMILIES ON FIRST CORINTHIANS.
89
carrying nothing with him, though he went
neither unto friends nor kindred. Nay, at first
he was a common enemy to all : but neverthe-
less he had all men's goods after he had made
good his entrance. ButAnaniasand Sapphira,
hastening to gain a little more than their own,
lost all together with life itself. Withdraw then
from thine own, that thou mayest use others'
goods as thine own.
[15.] But I must stop: I know not how I
have been carried into such a transport in
speaking such words as these unto men who
think it a great thing to impart but ever so little
of their own. Wherefore let these my words
have been spoken to the perfect. But to the
more imperfect, this is what we may say, Give
of what you have unto the needy. Increase
your substance. For, saith He, (Prov. xix. 17.)
"He that giveth unto the poor, lendeth unto
God." But if you are in a hurry and wait not
for the time of recompense, think of those who
lend money to men : for not even these desire
to get their interest immediately ; but they are
anxious that the principal should remain a good
long while in the hands of the borrower,
provided only the repayment be secure and
they have no mistrust of the borrower. Let
this be done then in the present case also.
Leave them with God that He may pay thee thy
wages manifold. Seek not to have the whole
here ; for if you recover it all here, how will
you receive it back there ? And it is on this
account that God stores them up there, inas-
much as this present life is full of decay. But
He gives even here also; for, "Seek ye," saith
He, "the kingdom of heaven, and all these
things shall be added unto you." (S. Mat. vi.
33.) Well then, let us look towards the kingdom,
and not be in a hurry for the repayment. of the
whole, lest we diminish our recompense. But
let us wait for the fit season. For the interest
in these cases is not of that kind, but is such
as is meet to be given to God. This then
having collected together in great abundance,
so let us depart hence, that we may obtain
both the present and the future blessings ;
through the grace and loving-kindness of our
Lord Jesus Christ, with Whom unto the Father
and the Holy Spirit be glory, power, honor,
now, henceforth, and for evermore. Amen.
HOMILY XVI.
I Cor. ^
I vrrote unto you in my epistle to have no company with
fornicators : yet not altogether with the fornicators
of this world, or with the covetous and extortioners,
or with idolaters, for then must ye needs go out of
the world : but now I write unto you not to keep
company, if any man that is named a brother be a
fornicator, or covetous, or an idolater, or a drunkard,
or a reviler,or an extortioner; with such an one no
not to eat.
For since he had said, " Ye have not rather
mourned, that such an one should be taken
away ; " and, "Purge out the old leaven ; " and
it was likely that they would surmise it to be
their duty to avoid all fornicators : for if he
that has sinned imparts some of his own mis-
chief to those who have not sinned, much more
is it meet to keep one's self away from those
without : (for if one ought not to spare a friend
on account of such mischief arising from him,
much less any others;) and under this impres-
sion, it was probable that they would separate
themselves from the fornicators among the
Greeks also, and the matter thus turning out
impossible, they would have taken it more to
heart: he used this mode of correction, saying,
"I wrote unto you to have no company with
• 9— II-
fornicators, yet not altogether with the fornica-
tors of this world:" using the word "alto-
gether," as if it were an acknowledged thing.
For that they might not think that he charged
not this upon them as being rather imperfect,
and should attempt to do it under the erron-
eous impression that they were perfect, he shews
that this were even impossible to be done,
though they wished it ever so much. For it
would be necessary to seek another world.
Wherefore he added, "For ye must needs then
go out of the world." Seest thou that he is no
hard master, and that in his legislation he con-
stantly regards not only what may be done, but
also what may be easily done. For how is it
possible, says he, for a man having care of a
house and children, and engaged in the affairs of
the city, or who is an artisan or a soldier, (the
greater part of mankind being Greeks,) to avoid
the unclean who are to be found every where?
For by " the fornicators of the world," he means
those who are among the Greeks. ' ' But now I
write unto you. If any brother" l)e of this kind,
' ' with such an one no not to eat. " Here also he
glances at others who were living in wickedness.
90
WORKS OF ST. CHRYSOSTOM.
[Homily XVI.
But how can one ' ' that is a brother " be an
idolater ? As was the case once in regard to the
Samaritans who chose piety but by halves. And
besides he is laying down his ground beforehand
for the discourse concerning things offered in
sacrifice to idols, which after this he intends to
handle.
' ' Or covetous. ' ' For with these also he enters
into conflict. Wherefore he said also, "Why
not rather take wrong? Why not rather be
defrauded ? Nay, ye yourselves do wrong and
defraud."
"Or a drunkard." For this also he lays to
their charge further on ; as when he says, ' ' One
is hungry and another is drunken :" and, " meats
for the belly and the belly for meats."
"Or a reviler, or an extortioner : " for these
too he had rebuked before.
[2.] Next he adds also the reason why he for-
bids them not to mix with heathens of that char-
acter, implying that it is not only impossible, but
also superfluous.
Ver. 12, " For what have I to do with judg-
ing them that are without?" Calling the
Christians and the Greeks, "those within" and
"those without," as also he says elsewhere,
(i Tim. iii. 7.) "He must also have a good
report of them that are without." And in the
Epistle to the Thessalonians he speaks the same
language, saying, (2 Thes. iii. 14.) " Have no
intercourse with him to the end that he may be
put to shame." And, "Count him not as an
enemy, but admonish him as a brother." Here,
however, he does not add the reason. Why?
Because in the other case he wished to soothe
them, but in this, not so. For the fault in this case
and in that was not the same, but in the Thessa-
lonians it was less. For there he is reproving
indolence ; but here fornication and other most
grievous sins. And if any one wished to go over
to the Greeks, he hinders not him from eating
with such persons; this too for the same reason.
So also do we act ; for our children and our
brethren we leave nothing undone, but of
strangers we do not make much account. How
then ? Did not Paul care for them that were with-
out as well ? Yes, he cared for them ; but it was
not till after they received the Gospel and he had
made them subject to the doctrine of Christ, that
he laid down laws for them. But so long as they
despised, it was superfluous to speak the precepts
of Christ to those who knew not Christ Himself.
"Do not ye judge them that are within,
whereas them that are without, God judgeth?"
For since he had said, "What have I to do with
judging those without;" lest any one should
think that these were left unpunished, there is
another tribunal which he sets over them, and
that a fearful one. And this he said, both to
terrify those, and to console these; intimating
also that this punishment which is for a season
snatches them away from that which is undying
and perpetual : which also he has plainly declared
elsewhere, saying, (i Cor. xi. 32.) "But now
being judged, we are chastened, that we should
not be condemned with the world."
[■3.] "Put away from among yourselves the
wicked person." He used an expression found
in the Old Testament, (Deut. xvii. 7.) partly
hinting that they too will be very great gainers,
in being freed as it were from some grievous
plague ; and partly to shew that this kind of
thing is no innovation, but even from the begin-
ning it seemed good to the legislator that such
as these should be cut off. But in that instance
it was done with more severity, in this with more
gentleness. On which account one might rea-
sonably question, why in that case he conceded
that the sinner should be severely punished and
stoned, but in the present instance not so ; rather
he leads him to repentance. Why then were
the lines drawn in the former instance one way
and in the latter another ? For these two causes :
one, because these were led into a greater trial
and needed greater long-suffering ; the other and
truer one, because these by their impunity were
more easily to be corrected, coming as they
might to repentance ; but the others were likely
to go on to greater wickedness. For if when
they saw the first undergoing punishment they
persisted in the same things, had none at all been
punished, much more would this have been their
feeling. For which reason in that dispensation
death is immediately inflicted upon the adulterer
and the manslayer ; but in this, if through
repentance they are absolved, they have escaped
the punishment. However, both here one may
see some instances of heavier punishment, and
in the Old Testament some less severe, in order
that it may be signified in every way that the
covenants are akin to each other, and of one and
the same lawgiver : and you may see the punish-
ment following immediately both in that cov-
enant and in this, and in both often after a long
interval. Nay, and oftentimes not even after a
long interval, repentance alone being taken as
satisfaction by the Almighty. Thus in the Old
Testament, David, who had committed adultery
and murder, was saved by means of repentance ;
and in the New, Ananias, who withdrew but a
small portion of the price of the land, perished
together with his wife. Now if these instances
are more frequent in the Old Testament, and
those of the contrary kind in the New, the differ-
ence of the persons produces the difference in
the treatment adopted in such matters.
[4.] C. vi. ver. i. " Dare any one of you,
having a matter against his brother, (zov aSskcpdv,
rec. text rw hspov.) go to law before the
unrighteous, and not before the saints ? ' '
Homily XVI.]
HOMILIES ON FIRST CORINTHIANS.
91
Here also he again makes his complaint upon
acknowledged grounds ; for in that other place
he says, "It is actually reported that there is
fornication among you." And in this place,
' ' Dare any one of you ? ' ' From the very first
outset giving signs of his anger, and implying
that the thing spoken of comes of a daring and
lawless spirit.
Now wherefore did he bring in by the way
that discourse about covetousness and about the
duty of not going to law without the Church?
In fulfilment of his own rule. For it is a
custom with him to set to right things as they
fall in his way ; just as when speaking about the
tables which they used in common, he launched
out into the discourse about the mysteries. So
here, you see, since he had made mention of
covetous brethren, burning with anxiety to cor-
rect those in sin, he brooks not exactly to
observe order; but he again corrects the sin
which had been introduced out of the regular
course, and so returns to the former subject.
Let us hear then what he also says about this.
" Dare any of you, having a matter, go to law
before the unrighteous, and not before the
saints?" For a while, he employs those per-
sonal terms to expose, discredit, and blame
their proceedings: nor does he quite from the
beginning subvert the custom of seeking judg-
ment before the believers : but when he had
stricken them down by many words, then he
even takes away entirely all going to law. '' For
in the first place," says he, " ifonemustgo to law
it were wrong to do so before the unrighteous.
But you ought not to go to law at all. " This how-
ever he adds afterwards. For the present he
thoroughly sifts the former subject, namely, that
they should not submit matters to external arbi-
tration. " For," says he, " how can it be oth-
wise than absurd that one who is at variance
di'.y.rjn^'oyjry^za) with his friend should take his
enemy to be a reconciler between them ? And
how can you avoid feeling shame and blushing
when a Greek sits to judge a Christian ? And
if about private matters it is not right to go
to law before Greeks, how shall we submit to
their decisions about other things of greater
importance? "
Observe, moreover, how he speaks. He says
not, "Before the unbelievers," but, "Before
the unrighteous;" using the expression of
which he had most particular need for the mat-
ter before him, in order to deter and keep them
away. For see that his discourse was about
going to law, and those who are engaged in
suits seek for nothing so much as that the
judges should feel greit interest about what is
just : he takes this as a ground of dissuasion,
all but saying, " Where are you going? What
are you doing, O man, bringing on yourself the
contrary to what you wish, and in order to
obtain justice committing yourself to unjust
men ? " And because it would have been intol-
erable to be told at once not to go to law, he
did not immediately add this, but only changed
the judges, bringing the party engaged in the
trial from without into the Church.
[5.] Then, since it seemed easily open to
contempt, I mean our being judged by those
who were within, and especially at that time, Tfor
they were not perhaps competent to comprehend
a point, nor were they such as the heathen judges,
well skilled in laws and rhetoric, inasmuch as
the greater part of them were uneducated men,)
mark how he makes them worthy of credit, first
calling them "Saints."
But seeing that this bore witness to purity of
life, and not to accuracy in hearing a case,
observe how he orderly handles this part also,
saying thus, "Do ye not know that the saints
shall judge the world ? " How then canst thou
who art in thy day to judge them, endure to be
judged by them now ? They will not indeed
judge, taking their seat in person and demand-
ing account, yet they shall condemn. This at
least he plainly said; "And if the world is
judged in you, are ye unworthy to judge the
smallest matters?" He says not "by you,"
but " in you : " just as when He said, (S. Mat.
xii. 42.) " The queen of the south shall rise up
and condemn this generation:" and, "The
men of Nineveh shall arise and condemn this
generation." For when beholding the same
sun and sharing all the same things, we shall be
found believers but they unbelievers, they will
not be able to take refuge in ignorance. For
we shall accuse them, simply by the things
which we have done. And many such ways of
judgment one will find there.
Then, that no one should think he speaks
about other persons, mark how he generalizes his
speech. "And if the world is judged in you,
are ye unworthy to judge the smallest matters ? "
The thing is a disgrace to' you, he says, and
an unspeakable reproach. For since it was likely
that they would be out of countenance at being
judged by those that were within ; "nay," saith
he, " on the contrary, the disgrace is when you
are judged by those without : for those are the
very small controversies, not these."
Ver. 3. " Know ye not that we shall judge
angels? how much more, things which pertain
to this life ?
Some say that here the priests are hinted at,
but away with this. His speech is about dem-
ons. For had he been speaking about corrupt
priests, he would have meant them above when
he said, "the world is judged in you:" Tfor
the Scripture is wont to call evil men also " The
world : ") and he would not have said the same
92
WORKS OF ST. CHRYSOSTOM.
[Homily XVI.
thing twice, nor would he, as if he was saying
something of greater consequence, have put it
down afterwards. But he speaks concerning
those angels about whom Christ saith, "Depart
ye into the fire which is prepared for the devil
and his angels." (St. Matt. xxv. 41.) And Paul,
"his angels fashion themselves as ministers of
righteousness." (2 Cor. xi. 15.) For when the
very incorporeal powers shall be found inferior
to us who are clothed with flesh, they shall suf-
fer heavier punishment.
But if some should still contend that he
speaks of priests, "What sort of priests?" let
us ask. Those whose walk in life has been
worldly, of course. In what sense then does he
say, " We shall judge angels, much more things
that relate to this life?" He mentions the angels,
in contradistinction to " things relating to this
life" : likely enough; for they are removed from
the need of these things, because of the superior
excellence of their nature.
[6.] Ver. 4. "If then ye have to judge things
pertaining to this life, set them to judge who
are of no account in the Church.^
Wishing to instruct us as forcibly as possible
that they ought not to commit themselves to
those without, whatsoever the matter may
be ; having raised what seemed to be an objec-
tion, he answers it in the first instance. For
what he says is something like this : Perhaps
some one will say, " No one among you is wise,
nor competent to pass sentence ; all are con-
temptible." Now what follows? "Even though
none be wise," says he, "I bid you entrust
things to those who are of least weight."
Ver. 5 . " But this I say to move you to
shame." These are the words of one exposing
their objection as being an idle pretext : and
therefore he adds, "Is it so that there is not a
wise man among you, no not even one?" Is the
scarcity, says he, so great ? so great the want of
sensible persons among you ? And what he
subjoins strikes even still harder. For having
said, " Is it so, that there is not a wise man among
you, not even one ? " he adds, "who shall be able
to judge in the case of his brother." For when
brother goes to law with brother, there is never
any need of understanding and talent in the
person who is mediating in the cause, the feel-
ing and relationship contributing greatly to the
settlement of such a quarrel.
' ' But brother goeth to law with brother, and
that before unbelievers." Do you observe with
what effect he disparaged the judges at first by
calling them unrighteous ; whereas here, to
move shame, he calls them Unbelievers? For
surely it is extremely disgraceful if the priest
' [Most of the modern critics and the Rev. Version make this a
question, but Principal Edwards agrees with Chrysostom in consid-
ering it a precept. C ]
could not be the author
among brethren, but
of
reconciliation even
recourse must be had to
those without. So that when he said, "those
who are of no account," his chief meaning was
not (ou TdUTo elTte -pdrjyou/j.iviw^.) that the
Church's outcasts should be appointed as judges,
but to find fault with them. For that it was
proper to make reference to those who were able
to decide, he has shewn by saying, "Is it so,
that there is not a wise man among you, not
even one ? ' ' And with great impressiveness he
stops their mouths, and says, "Even though
there were not a single wise man, the hearing
ought to have been left to you who are unwise
rather than that those without should judge."
For what else can it be than absurd, that
whereas on a quarrel arising in a house we call
in no one from without and feel ashamed if
news get abroad among strangers of what is
going on within doors ; where the Church is,
the treasure of the unutterable Mysteries, there
all things should be published without?
Ver. 6. "But brother goeth to law with
brother, and that before unbelievers. "
The charge is twofold ; both that he ' ' goeth
to law," and " before the unbelievers." For if
even the thing by itself. To go to law with a
brother, be a fault, to do it also before aliens,
what pardon does it admit of?
[7.] Ver. 7. "Nay, already it is altogether a
defect in you, that ye have lawsuits one with
another."
Do you see for what place he reserved this
point? And how he has cleared the discussion
of it in good time? For " I talk not yet,"
saith he, "which injures, or which is injured."
Thus far, the act itself of going to law brings
each party under his censure, and in that res-
pect one is not at all better than another. But
whether one go to law justly or unjustly, that is
quite another subject. Say not then, " which
did the wrong? " For on this ground I at once
condemn thee, even for the act of going to law.
Now if being unable to bear a wrong-doer be
a fault, what accusation can come up to the
actual wrong? "Why not rather take wrong?
Why not rather be defrauded?"
Ver. 8. " Nay, ye yourselves do wrong, and
defraud, and that your brethren."
Again, it is a twofold crime, perhaps even
threefold or fourfold. One, not to know how
to bear being wronged. Another, actually to
do wrong. A third, to commit the settlement
of these matters even unto the unjust. And
yet a fourth, that it should be so done to a
brother. For men's offences are not judged by
the same rule, when they are < ommitted against
any chance person, and towards one's own
member. For it must be a greater degree of
recklessness to venture upon that. In the other
Homily XVI.]
HOMILIES ON FIRST CORINTHIANS.
93
case, the nature of the thing is alone trampled
on : but in this, the quality of the person also.
[8.] Having thus, you see, abashed them |
from arguments on general principles, and
before that, from the rewards proposed^ ; he |
shuts up the exhortation with a threat, making I
his speech more peremptory, and saying thus,
Tver. 9.) "Know ye not that the unrighteous^
' shall not inherit the kingdom of God? Be not
deceived : neither fornicators, nor idolaters, nor
adulterers, nor effeminate, nor abusers of them-
selves with men, (ver. 10.) nor covetous, nor
thieves, nor drunkards, nor revilers, nor extor-
tioners, shall inherit the kingdom of God."
What sayest thou? When discoursing about
covetous persons, have you brought in upon us
so vast a crowd of lawless men ? "Yes," says
he, " but in doing this, I am not confusing my
discourse, but going on in regular order." For
as when discoursing about the unclean he made
mention of all together ; so again, on mention-
ing the covetous he brings forward all, thus
making his rebukes familiar to those who have
such things on their conscience. For the con-
tinual mention of the punishment laid up for
others makes the reproof easy to be received,
when it comes into conflict with our own sins.
And so in the present instance he utters his
threat, not at all as being conscious of their
doing such things, nor as calling them to
account, a thing which has special force to
hold the hearer and keep him from starting off ;
namely, the discourse having no respect unto
him, but being spoken indefinitely and so
wounding his conscience secretly.
"Be not deceived." Here he glances at
certain who maintain ( what indeed most men
assert now ) that God being good and kind to
man» takes not vengeance upon our misdeeds :
" Let us not then be afraid." For never will he
exact justice of any one for any thing. And
it is on account of these that he says, " Be not
deceived." For it belongs to the extreme of
error and delusion, after depending on good to
meet with the contrary ; and to surmise such
things about God as even in man no one would
think of. Wherefore saith the Prophet in His per-
son, (Ps. xlix. LXX. 1. Heb. ver. 21.) 2 "Thou
hast conceived inicpity, that I shall be like
unto thee : I will reprove thee and set before
thy face thine iniquities." And Paul here, "Be
not deceived; neither fornicators," (he puts
first the one that was already condemned,) " nor
adulterers, nor effeminate, nor drunkards, nor
revilers, shall inherit the kingdom of God."
Many have attacked this place as extremely
severe, since he places the drunkard and the
' i. e. in the clause, Do ye not know that the Saints shall
judge the world > ver. 2.
^ Td"; ai'Ofxia; aov not in rec. text.
reviler with the adulterer and the abominable
and the abuser of himself with mankind. And
yet the offenses are not equal : how then is the
award of punishment the same ? What shall
we say then ? First, that drunkenness is no
small thing nor reviling, seeing that Christ
Himself delivered over to hell him that called
his brother Fool. And often that sin has
brought forth death. Again, the Jewish people
too committed the greatest of their sins through
drunkenness. In the next place, it is not of
punishment that he is so far discoursing, but of
exclusion from the kingdom. Now from the
kingdom both one and the other are equally
thrust out ; but whether in hell they will find
any difference, it belongs not to this present
occasion to enquire. For that subject is not
before us just now.
[9.] Ver. II. " And such were some of you :
but ye were washed, but ye were sanctified."
In a way to abash them exceedingly, he adds
this : as if he said, " Consider from what evils
God delivered us ; how great an experiment
and demonstration of loving-kindness He
afforded us ! He did not limit His redemption
to mere deliverance, but greatly extended the
benefit : for He also made thee clean. Was
this then all ? Nay : but He also " sanctified."
Nor even is this all: He also "justified."
Yet even bare deliverance from our sins were a
great gift : but now He also filled thee with
countless blessing. And this He hath done,
" In the Name of our Lord Jesus Christ ;" not
in this name or in that : yea also, " In the
Spirit of our God."
Knowing therefore these things, beloved,
and bearing in mind the greatness of the bless-
ing which hath been wrought, let us both con-
tinue to live soberly, being pure from all things
that have been enumerated ; and let us avoid
the tribunals which are in the forums of the
Gentiles ; and the noble birth which God hath
freely given us, the same let us preserve to the
end. For think how full of shame it is that
a Greek should take his seat and deal out
justice to thee.
But you will say, what if he that is within
judge contrary to the law? Why should he?
tell me. For I would know by what kind of
laws the Greek administers justice, and by what
the Christian ? Is it not quite plain that the
laws of men are the rule of the Greek, but those
of God, of the Christian ? Surelv then with
the latter there is greater chance of justice, see-
ing that these laws are even sent from heaven.
For in regard to those without, besides what
has been said, there are many other things also
to suspect ; talent in speakers and corruption in
magistrates and many other things which are the
ruin of justice. But with us, nothing of this sort.
94
WORKS OF ST. CHRYSOSTOM.
[Homily XVI.
" What then," you will say, " if the adver-
sary be one in high place ? Well, for this
reason more than all one ought to go to law in
Christian courts : for in the courts without he
will get the better of you at all events. "But
what if he acquiesce not, but both despise those
within and forcibly drag the course without? "
Better were it to submit willingly to what you
are likely to endure by compulsion, and not go
to law, that thou mayest have also a reward.
For, (St. Matt. v. 40.) " If any one will go to
law with thee, and take away thy coat, thou
shalt let him have thy cloak also:" and,
(v. 25.) " Agree with thine adversary quickly,
whilst thou art with him in the way." And
why need I speak of our rules ? For even
the pleaders in the heathen courts very often
tell us this, saying, " it were better to make up
matters out of court." But, O wealth, or
rather, O the absurd love of wealth ! It sub-
verts all things and casts them down ; and all
things are to the many an idle tale and fables
because of money ! Now that those who give
trouble to courts of laws should be worldly men
is no marvel : but that many of those who have
bid farewell to the world should do the very
same, this is a thing from which all pardon is
cut off. For if you choose to see how far you
should keep from this sort of need, I mean
that of the tribunals, by rule of the Scripture,
and to learn for whom the laws are appointed,
hear what Paul saith ; ( i Tim. i. 9.) " For a
righteous man law is not made, but for the law-
less, and unruly." And if he saith these things
about the Mosaic Law, much more about the
laws of the heathen.
[10.] Now then, if you commit injustice, it
is plain that you cannot be righteous : but if
you are injured and bear it, (for this is a spec-
ial mark of a righteous man,) you have no need
of the laws which are without. "How then,"
say you, "shall I be able to bear it when
injured?" And yet Christ hath commanded
something even more than this. For not only
hath he commanded you when injured to bear
it, but even to give abundantly more to the
wrong-doer ; and in your zeal for suffering ill
to surpass his eagerness for doing it. For he
said not, ' ' to him that will sue thee at law, and
take away thy coat, give thy coat," but,
"together with that give also thy cloak." But
I bid you overcome him, saith He, by suffering,
not by doing, evil : for this is the certain and
splendid victory. Wherefore also Paul goes on
to say, ' ' Now then it is altogether a defect in
(rjTTTj/ia rec. vers. " a fault.") you that ye have
lawsuits one with another." And, " Wherefore
do ye not rather take wrong ? ' ' For that the
injured person overcomes, rather than he who
cannot endure being injured, this I will make
evident to you. He that cannot endure injury,
though he force the other into court and gain
the verdict, yet is he then most of all defeated.
For that which he would not, he hath suffered ;
in that the adversary hath compelled him both to ;
feel pain and to go to law. For what is it to j
the point that you have prevailed ? and what, \
that you have recovered all the money? You '\
have in the meanwhile borne what you did not ;
desire, having been compelled to decide the :
matter by law. But if you endure the injustice,
you overcome ; deprived indeed of the money,
but not at all of the victory which is annexed to
such self-command. For the other had no
power to oblige you to do what you did not like.
And to shew that this is true ; tell me, which
conquered at the dunghill? Which was
defeated ? Job who was stripped of all, or the
devil who stripped him of all ? Evidently the
devil who stripped him of all. Whom do we
admire for the victory, the devil that smote, or
Job that was smitten? Clearly, Job. And yet
he could not retain his perishing wealth nor
save his children. Why speak I of riches and
children ? He could not insure to himself bod-
ily health. Yet nevertheless this is the con-
queror, he that lost all that he had. His riches
indeed he could not keep ; but his piety he kept
with all strictness. "But his children when
perishing he could not help." And what then ?
Since what happened both made them more
glorious, and besides in this way he protected
himself against the despiteful usage. Now had
he not have suffered ill and been wronged of
the devil, he would not have gained that sig-
nal victory. Had it been an evil thing to suf-
fer wrong, God would not have enjoined it
upon us : for God enjoineth not evil things.
What, know ye not that He is the God of Glory?
that it could not be His will to encompass us
with shame and ridicule and loss, but to intro-
duce (rrpo^evr^ffac) us to the contrary of these ?
Therefore He commands us to suffer wrong, and
doth all to withdraw us from worldly things, and
to convince us what is glory, and what shame ;
what loss, and what gain.
' ' But it is hard to suffer wrong and be spite-
fully entreated." Nay, O man, it is not, it is
not hard. How long will thy heart be fluttering
about things present? For God, you maybe
sure, would not have commanded this, had it
been hard. Just consider. The wrong-doer
goes his way with the money, but with an evil
conscience besides : the receiver of the wrong,
defrauded indeed of some money, but enriched
with confidence towards God; an acquisition
more valuable than countless treasures.
[11.] Knowing these things, therefore, let us of
our free choice go on strict principles, and not
be like the unwise, who think that they are then
Homily XVI.]
HOMILIES ON FIRST CORINTHIANS.
95
not wronged, when their suffering wrong is the
result of a trial. But, quite on the contrary,
that is the greatest harm ; and so in every case
when we exercise self-restraint in these matters,
not willingly, but after being worsted in that
other quarter. For it is no advantage that a
man defeated in a trial endures it ; for it
becomes thenceforth a matter of necessity.
What then is the splendid victory ? When thou
lookest down on it : when thou refusest to go to
law.
*'How say you? have I been stripped of
every thing," saith one, "and do you bid me
keep silent ? Have I been shamefully used, and
do you exhort me to bear it meekly? And how
shall I be able?" Nay, but it is most easy if
thou wilt look up imto heaven ; if thou wilt
behold the beauty that is in sight ; and whither
God hath promised to receive thee, if thou bear
wrong nobly. Do this then ; and looking up
unto the heaven, think that thou art made like
unto Him that sitteth there upon the Cherubim.
For He also was injured and He bore it ; He
was reproached and avenged not Himself ; and
was beaten, yet He asserted not His cause.
Nay, He made return, in the contrary kind, to
those who did such things, even in benefits
without number ; and He commanded us to be
imitators of Him. Consider that thou camest
naked out of thy mother's womb, and that
naked both thou and he that hath done thee
wrong shall depart ; rather, he for his part, with
innumeral)le wounds, breeding worms. Con-
sider that things present are but for a season ;
count over the tombs of thine ancestors ;
acquaint thyself accurately with past events ;
and thou shalt see that the wrong-doer hath
made thee stronger. For his own passion he
hath aggravated, his covetousness I mean; but
yours, he hath alleviated, taking away the food
of the wild beast. And besides all this, he
hath set you free from cares, agony, envy,
informers, trouble, worry, perpetual fear ; and
the foul mass of evils he hath heaped upon his
own head.
"What then," saith one, "if I have to
struggle with hunger?" Thou endurest this
with Paul, who saith, (i Cor. iv. lo.) "Even
unto this present hour we both hunger, and I
thirst, and are naked." But he did it, you will
say, "for God's sake:" do thou it also for
God's sake. For when thou abstainest from
avenging, thou dost so for God's sake.
" But he that wronged me, takes his pleasure
with the wealthy." Nay, rather with the devil.
But be you crowned with Paul.
Therefore fear not hunger, for (Prov. x. 3.)
" the Lord will not kill with hunger the souls of
the righteous." And again, another saith, (Ps.
Iv. 23.) " Cast upon the Lord thy care, and He
will nourish thee." For if the sparrows of the
field are nourished by Him, how shall He not
nourish thee? Now let us not be of little faith
nor of little soul, O my beloved ! For He who
hath promised the kingdom of heaven and such
great blessings, how shall He not give things
present? Let us not covet superfluous things,
but let us keep to a sufficiency, and we shall
always be rich. Let shelter be what we seek
and food, and we shall obtain all things ; both
these, and such as are far greater.
But if you are still grieving and bowing down,
I should like to shew you the soul of the wrong-
doer after his victory, how it is become ashes.
For truly sin is that kind of thing : while one
commits it, it affords a certain pleasure ; but
when it is finished, then the trifling pleasure is
gone, one knows not how, and in its place comes
dejection. And this is our feeling when we do
hurt to any : afterwards, at any rate, we con-
demn ourselves. So also when we over-reach
we have pleasure ; but afterwards we are stung
by conscience. Seest thou in any one's posses-
sion some poor man's home? Weep not for him
that is spoiled, but for the spoiler: for he has
not inflicted, but sustained an evil. For he
robbed the other of things present ; but himself
he cast out of the blessings which cannot be
uttered. For if he who giveth not to the poor
shall go away into hell ; what shall he suffer who
takes the goods of the poor ?
"Yet," saith one, "where is the gain, if I
suffer ill ? " Lideed, the gain is great. For not
of the punishment of him that hath done thee
harm doth God frame a compensation for thee :
since that would be no great thing. For what
great good is it, if I suffer ill and he suffer ill ?
And yet I know of many, who consider this the
greatest comfort, and who think they have got
all back again, when they see those who had
insulted them undergoing punishment. But
God doth not limit His recompense to this.
Wouldest thou then desire to know in earnest
how great are the blessings which await thee?
He openeth for thee the whole heaven ; He
maketh thee a fellow-citizen with the Saints ; He
fits thee to bear a part in their choir: from sins
He absolveth ; with righteousness He crowneth.
For if such as forgive offenders shall obtain
forgiveness, those who not only forgive but who
also give largely to boot, what blessing shall
they not inherit?
Therefore, bear it not with a poor spirit, but
even pray for him that injured thee. It is for
thyself that thou dost this. Hath he taken thy
money? Well : he took thvsins too : which was
the case with Naaman and Gehazi. How much
wealth wouldest thou not give to have thine
iniquities forgiven thee? This, believe me, is
the case now. For if thou endure nobly and
96
WORKS OF ST. CHRYSOSTOM.
[Homily XVII.
curse not, thou liast bound on thee a glorious
crown. It is not iny word, but thou hast heard
Christ speaking, "Pray for those that despite-
fully use you." And consider the reward how
great ! ' ' That ye may be like your Father
which is in the heavens." So then you have
been deprived of nothing, yea, you have been
a gainer : you have received no wrongs, rather
you have been crowned ; in that you are
become better disciplined in soul ; are made
like to God; are set free from the care of
money; are made possessor of the kingdom of
heaven.
All these things therefore taking into account,
let us restrain ourselves in injuries, beloved, in
order that we may both be freed from the tumult
of this present life, and cast out all unprofitable \
sadness of spirit, and may obtain the joy to
come; through the grace and loving-kindness of j
our Lord Jesus Christ, with Whom to the Father
and the Holy Spirit be glory, po^er, honor,
now, henceforth, and for ever and ever. Amen.
HOMILY XVII
I Cor. VI. 12.
" All things are lawful for me, but not all things are
expedient. All things are lawful for me, but I will
not be brought into the power of any.
Here he glances at the gluttons. For since
he intends to assail the fornicator again, and
fornication arises from luxuriousness and want of
moderation, he strongly chastises this passion.
It cannot be that he speaks thtis with regard to
things forbidden, such not being "lawful." but
of things which seem to be indifferent. To
illustrate my meaning: " It is lawful," he says,
"to eat and to drink ; but it is not expedient
with excess." And so that marvellous and
unexpected turn of his, which he is often wont
to adopt; (Cf. Rom, xii. 21; i Coi. 7. 23.)
bringing his argument clear round to its con-
trary, this he manages to introduce here also ;
and he signifies 'that to do what is in one's
power not only is not expedient, but even is not
a part of power, but of slavery.
And first, he dissuades them on the ground
of the inexpediency of the thing, saying, " they
are not expedient:" in the next place, on
that of its contrariety to itself, saying, "I will
not be brought under the power of any." This
is his meaning: "You are at liberty to eat,"
says he; "well then, remain in liberty, and
take heed that you do not become a slave to this
appetite: for he who uses it properly, he is
master of it; but he that exceeds the proper
riieasure is no longer its master but its slave,
since gluttony reigns paramount within him."
Do you perceive how, where the man thought
he had authority Paul points out that he is
under authority? For this is his custom, as I
was saying before, to give all objections a turn
the contrary way. It is just this which he has
done here. For mark ; each of them was saying,
' ' I have power to live luxuriously. ' ' He replies,
"In doing so, thou art not so much acting as
one who had power over a thing, but rather as
being thyself subject to some such power. For
thou hast not power even over thine own belly,
so long as thou art dissolute, but it hath power
over thee." And the same we may say both of
riches and of other things.
Ver. 13. "Meats for the belly." By "the
belly ' ' here he means not the stomach, but the
stomach's voraciousness. As when he says,
(Phil. iii. 19.) "Whose God is their belly: "
not speaking about that part of the body, but
about greediness. To prove that so it is, hear
what follows: "And the belly for meats ; but
the body is not for fornication, but for the
Lord." And yet " the belly" also is of "the
Dody." But he puts down two pairs of things,
' ' meats ' ' and gluttony, (which he terms ' ' the
belly ; ") " Christ," and " the body."
What then is the meaning of, "Meats for the
belly?" "Meats," he says, are on good terms
with gluttony, and it with them. It cannot
therefore lead us unto Christ, but drags towards
these. For it is a strong and brutal passion,
and makes us slaves, and puts us upon minister-
ing to the belly. Why then art thou excited
and gaping after food, O man ? For the end of
that service is this, and nothing further shall be
seen of it : but as one was waiting on some mis-
tress, it abides keeping up this slavery, and
advances no further, and has no other employ-
ment but this same fruitless one. And the two
are connected together and destroyed together ;
"the belly " with " the meats, ' ' and ' ' the
meats" with "the belly;" winding out a sort
of interminable course ; just as from a corrupt
body worms may be produced, and again by
worms the body consumed ; or as it were a wave
swoln high, and breaking, and having no fur-
Homily XVII.]
HOMILIES ON FIRST CORINTHIANS.
97
ther effect. But these things he says not con-
cerning food and the body, but it is the passion
of greediness and excess in eatables which he is
censuring : and what follows shews it. For he
proceeds :
" But God shall bring to nought both it and
them : " speaking not of the stomach, but
of immoderate desire : not of food but of
liigh feeding. For with the former he is not
angry, but even lays down rules about them,
saying, (i Tim. vi. 8.) " Having food and cov-
ering we shall be therewith content. However,
thus he stigmatizes the whole thing ; its amend-
ment (after advice given) being left by him to
prayer.
But some say that the words are a -prophecy,
declaring the state which shall be in the life to
come, and that there is no eating or drinking
there. Now if that which is moderate shall
have an end, much more ought we to abstain
from excess.
Then lest any one should suppose tViat the
body IS the object of his censure, and suspect
that from a part he is blaming the whole, and
say that the nature of the body was the cause of
gluttony or of fornication, hear what follows.
"I blame not," he says, "the nature of the
body, but the immoderate license of the mind."
And therefore he subjoins, "Now the body is
not for fornication, but for the Lord;" for it
was not formed for this purpose, to live riotously
and commit fornication, as neither was the belly
to be greedy ; but that it might follow Christ as
a Head, and that the Lord might be set over
the body. Let us be overcome with shame, let
us be horror-struck, that after we have been
counted worthy of such great honor as to become
members of Him that sitteth on high, we defile
ourselves with so great evils.
[2.] Having now sufficiently condemned the
glutton, he uses also the hope of things to come
to divert us from this wickedness : saying,
Ver. 14. And God both raised up the Lord,
and will raise up us also through His power.
Do you perceive again his Apostolical wis-
dom? For he is always establishing the credi-
bility of the Resurrection from Christ, and
especially now. For if our body be a member
of Christ, and Christ be risen, the body also
shall surely follow the Head.
"Through his power." For since he had
asserted a thing disbelieved and not to be appre-
hended by reasonings, he hath left entirely to
His incomprehensible power the circumstances
of Christ's own Resurrection, producing this too
as no small demonstration against them. And
concerning the Resurrection of Christ he did
not insert this : for he did not say, "And God
shall also raise up the Lord ; " — for the thing
was past and gone; — but how? "And God
both raised up the Lord ; " nor was there need
of any proof. But concerning our resurrection,
since it has not yet come to pass, he spoke not
thus, but how ? ' ' And will raise up us also
through His power:" by the reliance to be
placed on the power of the ^V'orker, he stops
the mouths of the gainsayers.
Further : if he ascribe unto the Father the
Resurrection of Christ, let not this at all disturb
thee. For not as though Christ were powerless,
hath he put this down, for He it is Himself who
saith, (S. John ii. 19.) " Destroy this Temple,
and in three days I will raise it up :" and again,
(S. John X. 18.) "I have power to lay down
My life, and I have power to take it again."
And Luke also in the Acts says, (c. i. 3.) "To
whom also He shewed Himself alive." Where-
fore then does Paul so speak ? Because both the
acts of the Son are imputed unto the Father, and
the Father's unto the Son. For He saith, (S.
John v. 19.) "Whatsoever things He doeth,
these the Son also doeth in like manner."
And very opportunely he here made mention
of the Resurrection, keeping down by those
hopes the tyranny of gluttonous desire ; and all
but saying. Thou hast eaten, hast drunk to
excess : and what is the result ? Nothing, save
only destruction. Thou hast been conjoined
unto Christ ; and what is the result ? A great
and marvellous thing : the future Resurrection,
that glorious one, and transcending all utter-
ance I
[3.] Let no one therefore go on disbelieving
the Resurrection : but if a man disbelieve, let
him think how many things He made from
nothing, and admit it as a proof also of the
other. For the things which are already past
are stranger by far, and fraught with overpower-
ing wonder. Just consider. He took earth
and mixed it, and made man ; earth which
existed not before this. How then did the
earth become man ? And how was it produced
from nothing ? And, how, all the things that were
made from it ? the endless sorts of irrational
creatures ; of seeds ; of plants ; no pangs of
travail having preceded in the one case, no
rains having come down upon the others ; no
tillage seen, no oxen, no plough, nor any thing
else contributing to their production ? Why,
for this cause the lifeless and senseless thing was
made to put forth in the beginning so many
kinds of plants and irrational creatures, in
oriier that from the very first He might instruct
thee in the doctrine of Resurrection. For this
is more inexplicable than the Resurrection. For
it is not the same thing to rekindle an extin-
guished lamp, and to shew fire that has never
yet appeared. It is not the same thing to raise
up again a house which has fallen down, and to
produce one which has never at all had an exist-
98
WORKS OF ST. CHRYSOSTOM.
[Homily XVII.
ence. For in the former case, if nothing else,
yet the material was given to work with : but in
the latter, not even the substance appeared.
Wherefore He made first that which seemed to
be the more difficult, to the end that hereby
thou mightest admit that which is the more easy ;
more difficult, I say, not to God, but as far as
our reasonings can follow the subject. For
with God nothing is difficult : but as the painter
who has made one. likeness will make ten thous-
and with ease, so also with God it is easy to
make worlds without number and end. Rather,
as it is easy for you to conceive a city and
worlds without bound, so unto God is it easy to
make them ; or rather again it is easier by far.
For thou consumest time, brief though it be, in
thy conception ; but God not even this, but as
much as stones are heavier than any of the
lightest things, yea even than our minds ; so
much is our mind surpassed by the rapidity of
God's work of creation.
Do you marvel at His power on the earth ?
Think again how the heaven was made, not yet
being ; how the innumerable stars, how the sun,
how the moon ; and all these things not yet
being. Again, tell me how after they were
made they stood fast, and upon what? What
foundation have they ? and what the earth ?
What comes next to the earth? and again, what
after that which came next to the earth ? Do
you see into what an eddy the eye of your mind
is plunged, unless you quickly take refuge m
faith and the incomprehensible power of the
Maker ?
But if you choose from human things also to
make conjecture, you will be able by degrees to
find wings for your understanding. "What
kind of human things?" may be asked. Do
you not see the potters, how they fashion the
vase which had been broken in pieces and
become shapeless? Those who fuse the ore
from the mine, how the earth in their hands
turns out (jyjv yrjv ypimtm a-Koipaivouffi) gold, or
silver, or copper? Others again who work in
glass, how they transform the sand into one
compact and transparent substance? Shall I
speak of the dressers of leather, the dyers of
purple vestments; how they make that which
had received their tint shew as one thing, when
it had been another ? Shall I speak of the gen-
eration of our own race? Doth not a small
seed, at first without form and impress, enter
into the womb which receives it ? Whence
then the so intricate formation of the living
creature ? What is the wheat ? Is it not cast a
naked seed into the earth ? After it has been
cast there, doth it not decay ? Whence is the
ear, the beard, the stalk, and all the other parts?
Doth not often a little grain of a fig fall into the
ground, and produce iDoth root, and branches.
and fruit ? And dost thou hereupon admit each
of these and make no curious enquiries, and of
God alone dost thou demand account, in His
work of changing the fashion of our body?
And how can such things be pardonable ?
These things and such like we say to the
Greeks. For to those who are obedient to the
Scriptures, I have no occasion to speak at all.
I say, if you intend to pry curiously into all
His doings, what shall God have more than
men? And yet even of men there are many
about whom we do not so enquire. Much more
then ought we to abstain from impertinent
inquiry about the wisdom of God, and from
demanding accounts of it : in the first place,
because He is trustworthy who affirmeth : in the
second place, because the matter admits not
investigation by reasonings. For God is not so
abjectly poor as to work such things only as can
be apprehended by the weakness of thy reason-
ings. And if thou comprehendest not the work
of an artisan, much less of God, the best of arti
ficers. Disbelieve not then the Resurrection,
for very far will ye be from the hope of that
which is to come.
But what is the wise argument of the gain-
sayers; rather, I should say, their exceeding
senseless one? ''Why how, when the body is
mixed up with the earth and is become earth,
and this again is removed elsewhere, how," say
they, "shall it rise again?" To thee this
seems impossible, but not to the unsleeping Eye.
For unto that all things are clear. And thou in
that confusion seest no distinction of parts ; but
He knows them all. Since also the heart of
thy neighbor thou knowest not, nor the things
in it; but He knoweth all. If then, because of
thy not knowing how God raiseth men up, thou
believest not that He doth raise them, wilt thou
disbelieve that He knoweth also what is in thy
mind? for neither is that obvious to view. And
yet in the body it is visible matter, though it be
dissolved : but those thoughts are invisible.
Shall He then who knoweth with all certainty
the invisible things, not see the things which be
visible, and easily distinguish the scattered
parts of the body? I suppose this is plain to
every one.
Do not then disbelieve the Resurrection ; for
this is a doctrine of the Devil. This is what
the Devil is earnest for, not only that the Resur-
rection may be disbelieved, but good works also
may be done away with. For the man who
does not expect that he shall rise again and give
an account of the things which he has done,
will not quickly apply himself to virtue; will in
turn come to disbelieve the Resurrection
entirely : for both these are established by each
other ; vice by unbelief, and unbelief by vice.
For the conscience filled with many wicked-
Homily XVII.]
HOMILIES ON FIRST CORINTHIANS.
99
nesses, fearing and trembling foi the recompense
to come and not willing to provide itself with
( omfort by changing to what is most excellent,
is fain to repose in unbelief. Thus when thou
deniest resurrection and judgment, the other for
his part will say, "Then shall I also not have
to render account of my bold deeds."
[4.] But why saith Christ? (St. Matt. xxii.
29.) "Ye do err, not knowing the Scriptures,
nor the power of God." For God would not
have wrought so many things, had He intended
not to raise us up again, but to dissolve and
blot us out in annihilation. He would not have
spread out this heaven, He would not have
stretched the earth beneath, He would not have
made all the rest of the universe only for this
short life. But if all these are for the present,
what will He not do for that which is to come ?
If, on the contrary, there is to be no future life,
we are in this respect of far meaner account than
the things which have been made for our sakes.
For both the heaven, and the earth, and the
sea, and the rivers, are more lasting than we are :
and some even of the brutes ; since the raven,
and the race of elephants, and many other
creatures, have a longer enjoyment of the pre-
sent life. To us, moreover, life is both short
and toilsome, but not to them. Theirs is both
long, and freer from grief and cares.
' ' What then ? tell me : hath he made the
slaves better than the masters?" Do not, I
beseech thee, do not reason thus, O man, nor
be so poverty-stricken in mind, nor be ignorant
of the riches of God, having such a Master.
For even from the beginning God desired to
make thee immortal, but thou wert not willing.
Since the things also of that time were dark
hints of immortality : the converse with God ;
the absence of uneasiness from life ; the freedom
from grief, and cares, and toils, and other things
which belong to a temporary existence. For
Adam had no need either of a garment or a
shelter, or any other provision of this sort ; but
rather was like to the Angels ; and many of the
things to come he foreknew, and was filled with
great wisdom. Even what God did in secret,
he knew, I mean with regard to the woman :
wherefore also he said, "This is now bone of
my bone, and flesh of my flesh." (Gen. ii. 23.)
Labor came into being afterwards : so did
sweat, so did shame, and cowardice, and want
of confidence. But on that day there was no
grief, nor pain, nor lamentation. But he abode
not in that dignity.
What then, saith one, am I to do ? must I
perish on his account ? I reply, first, It is not
on his account : for neither hast thou remained
without sin : though it be not the same sin, at least
there is some other which thou hast committed.
And again, you have not been injured by his
punishment, but rather have been a gainer. For
if you had been to remain altogether mortal,
perchance what is said would have had some
reason in it. But now thou art immortal, and
if thou wilt, thou mayest shine brighter than
the sun itself.
[5.] "But," says one, "had I not received a
mortal body, I had not sinned." Tell me then,
had he a mortal body when he sinned ? Surely
not : for if it had been mortal before, it would
not have undergone death as a punishment after-
wards. And that a mortal body is no hindrance
to virtue, but that it keeps men in order and is
of the greatest service, is plain from what fol-
lows. If the expectation of immortality alone
so lifted up Adam ; had he been even immortal
in reality, to what a pitch of arrogance would
he not have proceeded ? And as things are,
after sinning you may do away with your sins,
the body being abject, falling away, and sub-
ject to dissolution : for these thoughts are suffi-
cient to sol)er a man. But if you had sinned in
an immortal body, your sins were likely to have
been more lasting.
Mortality then is not the cause of sin : accuse
it not : but the wicked will is the root of all the
mischief. For why was not Abel at all the
worse for his body ? Why are the devils not at
all the better for being incorporeal? Wilt thou
hear why the body's becoming mortal, so far
from hurting, has been positively useful?
Mark how much thou gainest thereby, if thou
art sober. It drags thee back and pulls thee off
from wickedness, by griefs and pains and
labors and other such things. " But it tempts
men to uncleanness," perhaps you will say.
Not the body, but incontinence, doth this. For
all these things which I was mentioning certainly
do belong to the body : on which account it is
impossible that a man who has entered into this
life should escape disease and pain and lowness of
spirits : but that he commit no uncleanness is pos-
sible. Thus it appears that if the affections of
vice were part of the nature of the body they
would be universal : since all things natural are
so ; but to commit fornication is not so. Pain
indeed cometh of nature: but to commit forni-
cation proceeds from deliberate purpose.
Blame not the body then ; let not the Devil
take away thine honor, which God hath given
thee. For if we choose, the body is an excel-
lent bridle to curb the wanton sallies of tlie
soul, to pull down haughtiness, to repress arrog-
ance, to minister to us in the greatest achieve-
ments of virtue. For tell me not of those who
have lost their senses ; since we often see
horses, after they have thrown out their drivers,
dashing with their reins over the precipices, and
yet we do not blame the rein. For it is not the
breaking of that which caused it all, but the
100
WORKS OF ST. CHRYSOSTOM.
[Homily XVIII.
driver not holding them in was the ruin of
every thing. Just so do thou reason in this case.
If thou seest a young person Hving in orphan-
hood and doing innumerable evil things, blame
not the body, but the charioteer who is dragged
on, I mean, the man's faculty of reasoning.
For as the reins give no trouble to the char-
ioteer, but the charioteer is the cause of all the
mischief through his not holding them prop-
erly: (and therefore do they often exact a
penalty of him, entangling themselves with
him, and dragging him on, and compelling him
to partake in their own mishap:) so is it also in
the case before us. "I," say the reins, " made
bloody the horse's mouth as long as you held
me : but since you threw me away, I require
satisfaction for your contempt, and I entwine
myself about you, and drag you along, so as not
to incur the same usage again." Let no one
then blame the reins, but himself and his own
corrupt mind. For over us too is a charioteer,
even reason : and the reins are the body, con-
necting the horses with the charioteer ; if then
these be in good condition, you will suffer no
harm : but if you let them go, you have anni-
hilated and ruined every thing. Let us be tem-
perate then, and lay all blame not on the body,
but on the evil mind. For this is the Devil's
special work, to make foolish men accuse the
body and God and their neighbor, rather than
their own perverted minds ; lest, having dis-
covered the cause, they get free from the root
of the evils.
But do ye, being aware of his design, direct
your wrath against him : and having set the
charioteer upon the car, bend the eye of your
minds towards God. For in all other instances
he that appoints the games contributes nothing,
but only awaits the end. But in this case, He
is all in all, who appointed the contest, even
God. Him therefore let us render propitious,
and surely we shall obtain the blessings in store;
through the grace and loving-kindness of our
Lord Jesus Christ, to Whom, with the Father
and the Holy Spirit, be glory, power, honor,
now, henceforth, and for evermore. Amen.
HOMILY XVIII
I Cor. vi. 15.
"Know ye not that your bodies are members of Christ ?
Shall I then take away the members of Christ, and
make them members of a harlot ? God forbid.
Having passed on from the fornicator to the
covetous person, he comes back to the former from
the latter, no longer henceforth discoursing with
him but with the others who had not com-
mitted fornication. And in the act of securing
them lest they fall into the same sins, he assails
him again. For he that has committed sin,
though you direct your words to another, is
stung even in that way ; his conscience being
thoroughly awakened and scourging him.
Now the fear of punishment indeed was
enough to keep them in chastity. But seeing
that he does not wish by fear alone to set these
matters right, he uses both threatenings and
reasons.
Now upon that other occasion, having stated
the sin, and prescribed the punishment, and
pointed out the harm which intercourse with
the fornicator brought upon all, he left off, and
passed to the subject of covetousness : and
having threatened the covetous and all the rest
whom he mentioned with expulsion from the
kingdom, he so concluded his discourse. But
here he takes in hand the work of admonition
in a yet more terrific manner. For as he that
only punishes a sin and does nothing to point
out its most extreme lawlessness, produces no
such great effect by his chastisement : so again,
he who only abashes and fails to terrify by his
mode of punishing, does not very keenly hit
men of hardened minds. Wherefore Paul does
both: here he abashes, saying, "Know ye not
that we shall judge angels?" there again he
terrifies, saying, "Know ye not that the covet-
ous shall not inherit the kingdom of God ? ' '
And in regard to the fornicator, he again
uses this order of discourse. For having terri-
fied him by what he had said before ; first cut-
ting him off and delivering him to Satan, and
then reminding him of that day which is com-
ing; he abashes him again by saying, "Know
ye not that your bodies are members of Christ ? "
thenceforth speaking as to children of noble birth.
For whereas he had said, "Now the body is for the
Lord," he indicates it more plainly now. And
in another place as well he does this same thing,
saying, (xii. 27.) "Now ye are the body of
Christ, and severally members thereof." And
the same figure he often employs, not with the
Homily XVIII.]
HOMILIES ON FIRST CORINTHIANS.
lOI
same aim, but at one time to shew His love,
and at another to increase their fear. But here
he has employed it to startle and fill them with
alarm. "Shall I then take the members of
Christ, and make them members of a harlot ?
God forbid." Nothing can be apter to strike
horror than this expression. He said not, "■ Shall
I take the members of Christ, and join them
on to a harlot? " but what ? " make them mem-
bers of a harlot;" which surely would strike
more keenly.
Then he makes out how the fornicator
becomes this, saying thus, * ' Know ye not that
he that is joined unto a harlot is one body?"
How is this evident? "For the twain, saith
He, shall become one."
Ver. 17. "But he that is joined unto the
Lord is one spirit."
For the conjunction suffers the two no longer
to be two, but makes them both one.
[2.] Now mark again, how he proceeds by
means of the bare terms, conducting his
accusation in the names of the harlot and of
Christ.
Ver. 18. " Flee fornication."
He said not, "abstain from fornication,"
but " Flee : " that is, with all zeal make to your-
selves deliverance from that evil. " Every sin
that a man doeth is without the body ; but he
that committeth fornication sinneth against his
own body." This is less than what went
before ; but since he had to speak of fornicat-
ors, he amplifies that guilt by topics drawn from
all quarters, from greater things and smaller
alike, making the charge heinous. And, in
fact, that former topic was addressed to the
more religious, but this to the weaker sort.
For this also is characteristic of the wisdom of
Paul, not only to allege the great things where-
with to abash men, but the lesser also, and the
consideration of what is disgraceful and
unseemly.
" What then," say you, " does not the mur-
derer stain his hand ? What, of the covetous
person and the extortioner?" I suppose it is
plain to every one. But since it was not possi-
ble to mention anything worse than the forni-
cator, he amplifies the crime in another way,
by saying that in the fornicator the entire body
becomes defiled. For it is as polluted as if it
had fallen into a vessel of filth, and been
immersed in defilement. And this too is our
way. For from covetousness and extortion no
one would make haste to go into a bath, but as
if nothing had happened returns to his house.
Whereas from intercourse with a harlot, as hav-
ing become altogether unclean, he goes to a
bath. To such a degree does the conscience
retain from this sin a kind of sense of unusual
shame. Both however are bad, both covetous-
ness and fornication ; and both cast into hell.
But as Paul doeth every thing with good man-
agement, so by whatever topics he had he mag-
nified the sin of fornication.
[3.] Ver. 19. " Know ye not that your body
is a temple of the Holy Ghost which is in you ?"
He did not merely say, " of the Spirit," but,
" which is in you ; " which was the part of one
who also was soothing. And again, explaining
himself still further, he added, "which ye
have from God." He mentioned Him that
gave also, both exalting the hearer and putting
him in fear, both by the magnitude of the
deposit, and by the munificence of Him that
made it.
"And ye are not you own." This is not
only to abash, but even to force men towards
virtue. "For why," says he; " doest thou
what thou wilt? thou art not thine own master."
But these things he said, not to take away free-
will. For so in saying, " All things are lawful
for me, but not all things are expedient," he
does not take away our liberty. And here
again, writing, "Ye are not your own," he
makes no infringement upon freedom of choice,
but he leads away from vice and indicates the
guardian care of the Lord. And therefore he
added, " For ye were bought with a price."
" But if I am not my own, upon what ground
do you demand of me duties to be done ? And
why do you go on to say again, "Glorify God
therefore in your body and in your spirit, which
are God's?" What then is the meaning of,
' ' ye are not your own ? ' ' And what does he
wish to prove thereby? To settle them in a
state of security against sin, and against follow-
ing the improper desires of the mind. For
indeed we have many improper wishes : but we
must repress them, for we can. And if we
could not, exhortation would be in vain. Mark,
accordingly, how he secures his ground. For
having said, "Ye are not your own," he adds
not, "But are under compulsion;" but, "Ye
were bought with a price." Why sayest thou
this? Surely on another ground, one might say
perhaps, you should have persuaded men, pollut-
ing out that we have a Master. But this is com-
mon to the Greeks also together with us :
whereas the expression, " Ye were bought with
a price," belongs to us peculiarly. For he
reminds us of the greatness of the benefit and of
the mode of our salvation, signifying that when
we were alienated, we were "bought:" and
not simply " bought," but, "with a price."
"Glorify then, take up and bear,^ God in
your body, and in your spirit. "^ Now these things
' apare om. in rec. text. ,/'or/aic Vulg.tso St. Ignatius was called
Theophorus.
- [ihe last clause, nn<f in your spirit, which are Go<fs, not
being found in the uncials, is omitted by all the modern Editors
C]
I02
WORKS OF ST. CHRYSOSTOM.
[Homily XVIII.
he says, that we may not only flee fornication
in the body, but also in the spirit of our mind
abstain from every wicked thought, and from
driving away grace.
"Which are God's." For as he had said
"your," he added therefore, "which are
God's:" continually reminding us that all
things belong to the Lord, both body and soul
and spirit. For some say, that the words " in
the spirit " mean the gracious Gift; for if That
be in us, God is glorified. And this will be, if
we have a clean heart.
But He has spoken of these things as God's,
not only because He brought them into being,
but also because, when they were alienated. He
won them again a second time, paying as the
price, the blood of the Son. Mark how He
brought the whole to completion in Christ, how
He raised us up into heaven. "Ye are mem-
bers of Christ," saith he, "ye are a temple of
the Spirit." Become not then " members of a
harlot:" for it is not your body which is
insulted ; since it is not your body at all, but
Christ's. And these things he spake, both to
make manifest His loving-kindness in that our
body is His, and to withdraw us from all evil
license. For if the body be another's, "you
have no authority," says he, " to insult
another's body ; and especially when it is the
Lord's; nor yet to pollute a temple of the Spirit."
For if any one who invades a private house and
makes his way revelling into it, must answer for
it most severely ; think what dreadful things he
shall endure who makes a temple of the King a
robber's lurking place.
Considering these things therefore, reverence
thou Him that dwelleth within. For the Para-
clete is He. Thrill before Him that is enfolded
and cleaves unto thee ; for Christ is He. Hast
thou indeed made thyself members of Christ ?
Think thus, and continue chaste ; whose mem-
bers they were, and Whose they have become.
Erewhile they were members of an harlot, and
Christ hath made them members of His own
Body. Thou hast therefore henceforth no
authority over them. Serve Him that hath set
thee free.
For supposing you had a daughter, and in
extreme madness had let her out to a procurer
for hire, and made her live a harlot's life, and
then a king's son were to pass by, and free her
from that slavery, and join her in marriage to
himself; you could have no power thenceforth
to bring her into the brothel. For you gave her
up once for all, and sold her. Such as this is
our case also. We let out our own flesh for
hire unto the Devil, that grievous procurer:
Christ saw and set it free, and withdrew it from
that evil tyranny; it is not then ours any more
but His who delivered it. If you be willing to
use it as a King's bride, there is none to hiti-
der ; but if you bring it where it was before,
you will suffer just what they ought who are
guilty of such outrages. Wherefore you should
rather adorn instead of disgracing it. For you
have no authority over the flesh in the wicked
lusts, but in those things alone which God may
enjoin. Let the thought enter your mind at
least from what great outrage God hath delivered
it. For in truth never did any harlot expose
herself so shamefully as our nature before this.
For robberies, murders, and every wicked
thought entered in and lay with the soul, and
for a small and vulgar hire, the present pleasure.
For the soul, being mixed up with all wicked
devices and deeds, reaped this reward and no
other.
However, in the time before this, bad though
it were to be such as these, it was not so bad :
but after heaven, after the King's courts, after
partaking of the tremendous Mysteries, again to
be contaminated, what pardon shall this have ?
Or, dost thou not think that the covetous too,
and all those whom he recounted before, have
the Devil to lie with them ? And dost thou
not judge that the women who beautify them-
selves for pollution have intercourse with him ?
Why, who shall gainsay this word ? But if any
be contentious, let him uncover the soul of the
women who behave in this unseemly manner,
and he will surely see that the wicked demon
closely entwined with them. For it is hard,
brethren, it is hard, perchance even impossible,
when the body is thus beautified, for the soiil to
be beautified at the same time : but one must
needs be neglected, while the other is cared for.
For nature does not allow these to take place
together.
[4.] Wherefore he saith, "He that is joined
to a harlot is one body ; but he that is joined
to the Lord is one Spirit." For such an one
becomes thenceforth Spirit, although a body
envelope him. For when nothing corporeal
nor gross nor earthly is around him, the body
doth but merely envelope him ; since the whole
government of him is in the soul and the Spirit.
In this way God is glorified. Wherefore both
in the Prayer we are commanded to say, ' ' Hal-
lowed be Thy Name:" and Christ saith also,
"Let your light shine before men, that they
may see your good works, and glorify your
Father which is in heaven."
So do the heavens also glorify Him, uttering
no voice, but by the view of them attracting
wonder and referring the glory unto the Great
Artificer. So let us glorify Him also, or rather
more than they. For we can if we Avill. For
not so much do the heaven nor day nor night
glorify God, as a holy soul. For as one that
gazeth upon the beauty of the heaven, saith,
Homily XVIII.]
HOMILIES ON FIRST CORINTHIANS.
103
*' Glory be to Thee, O God ! How fair a
work hast thou formed ! " so too when behold-
ing virtue in any man : nay, and much more so
in the latter instance, f'or from these works
of creation all do not glorify God ; but many
even assert that the things which exist are self-
moving : and others impute to demons the
workmanship of the world and providence ;
and these indeed greatly and unpardonably
err : but in regard to the virtue of man, no one
shall have power to hold these shameless
opinions, but shall assuredly glorify God when
he seeth him that serveth Him living in good-
ness. For who shall help being astonished
when one being a man, and partaking of our
common nature, and living among other men,
like adamant yields not at all to the swarm of
passions ? When being in the midst of fire and
iron and wild beasts, he is even harder than
adamant and vanquishes all for the Word of
godliness' sake ? when he is injured, and
blesses ; when he is evil reported of, and
praises ; when he is despitefully used, and
prays for those who injure him ; when he is
plotted against, and does good to those that
fight with him and lay snares for him? For
these things, and such as these, will glorify
God far more than the heaven. For the Greeks
when they behold the heavens feel no awe ; but
when they see a holy man exhibiting a severe
course of life with all strictness, they shrink
away and condemn themselves. Since when
he that partakes of the same nature as them-
selves is so much above them, a great deal more
so than the heaven is above the earth, even
against their inclination they think that it is
a Divine power which works these things.
Wherefore He saith, " And glorify your Father
which is in heaven."
[5.] Wilt thou learn also from another place
how by the life of His servants God is glorified,
and how by miracles? Nebuchadnezzar once
threw the Three Children into the furnace.
Then when he saw that the fire had not pre-
vailed over them, he saith, (Dan. iii. 28. LXX.
ix 7-7^9 za/xjVou added.) "Blessed be God, who
hath sent His Angel, and delivered his servants
out of the furnace, because they trusted in Him
and have changed the word of the king. " " How
sayest thou ? Hast thou been despised, and
dost thou admire those who have spit upon you ?' '
"Yes," saith he, "and for this very reason,
that I was despised." And of the marvel he
gives this reason. So that not because of the
miracle alone was glory given to God at that
time, but also because of the purpose of those
who have been thrown in. Now if any one
would examine this point and the other, as they
are in themselves, this will appear not less than
that : for to persuade souls to brave a furnace is
not less in respect of the wonder than to deliver
from a furnace. For how can it be othwwise
than astonishing for the Emperor of the world,
with so many arms around him, and legions,
and generals, and viceroys, and consuls, and
land and sea subject to his sway, to be despised
by captive children ; for the bound to overcome
the binder and conquer all that army ? Neither
was there any power in the king and his com-
pany to do what they would, no, not even with
the furnaces for an ally. But they who were
naked, and slaves, and strangers, and few, ( for
what number could be more contemptible than
three ? ) being in chains, vanquished an innum-
erable army. For already now was death
despised, since Christ was henceforth about to
sojourn in the world. And as when the sun is
on the point of rising, even before his rays appear
the light of the day groweth bright ; so also
when then the Sun of Righteousness was about
to come, death henceforth began to withdraw
himself. ^Vhat could be more splendid than
that theatre ? What more conspicuous than
that victory ? What more signal than those
new trophies of theirs ?
The same thing is done in our time also.
Even now is there a king of the Babylonish
furnace, even now he kindles a flame fiercer
than that. There is even now such an image,
and one who giveth command to admire it. At
his side are satraps and soldiers and bewitch-
ing music. And many gaze in admiration
upon this image, so varied, so great. For
somewhat of the same kind of thing as that
image is covetousness, which doth not despise
even iron\ but unlike as the materials are
whereof it is composed, it giveth command to
admire all, both brass and iron, and things much
more ordinary than they.
But as these things are, so also even now are
there some who are emulous of these children :
who say, "thy gods we serve not, and thine
images we worship not; " but both the furnace
of poverty we endure and all other distress, for
the sake of God's laws." And the wealthy for
their part, even as those at that time, oftentimes,
worship this image too and are burnt. But
those who possess nothing despite even this, and
although in poverty, are more in the dew- than
those who live in affluence. Even as at that
time they who cast into the fire were burnt up ;
but those in the midst of it found themselves in
dew as it were rain. Then also that tyrant was
more burnt up with the flame, his wrath kind-
ling him violently, than those children. As to
them, the fire had no power even to touch the
' St. Chrysostom evidently considers the image which Nebuch-
adnezzar set up as intendecl to represent the image which he had
seen in his dream.
'' MaAAoi' eio-i eV ipd(Tcii. Alluding to the words in LXX, «7roi>)<r«
TO fi€(Toi' Tr}<; Kafxivov w? iTftviMa Spotrov ficacrupi^oi'. V. 26.
I04
WORKS OF ST. CHRYSOSTOM.
[Homily XVIII.
ends of their hair : but more fiercely than that
fire did wrath burn up his mind. For consider
what a thing it was that with so many to look
on, he should be scorned by captive children.
And it was a sign that his taking their city also
had not been through his own might, but by
reason of the sin of the multitude among them.
Since if he had not the power to overcome these
men in chains, and that when they were cast
into a furnace, how could he have overcome
the Jews in regular warfare, had they been all
such as these ? From which it is plain that the
sins of the multitude betrayed the city.
[6.] But mark also the children's freedom
from vain-glory. For they did not leap into the
furnace, but they kept beforehand the command-
ment of Christ where he says, (St. Matt. xxvi.
41.) "Pray that ye enter not into temptation."
Neither did they shrink when they were brought
to it ; but stood in the midst nobly, neither con-
tending without a summons, nor yet when sum-
moned playing the coward : but ready for every-
thing, and noble, and full of all boldness of
speech.
But let us hear also what they say, that from
this also we may learn their ^ lofty spirit. (Dan.
iii. 17.) "There is a God in heaven able to
deliver us :" they take no care for themselves, but
even when about to be burned the glory of God
is all their thought. For what they say comes to
this, " Lest perchance if we are burnt thou should-
est charge God with weakness, we now declare
unto thee accurately our whole doctrine. * ' There
is a God in heaven," not such as this image here
on earth, this lifeless and mute thing, but able to
snatch even from the midst of the burning fiery
furnace. Condemn him not then of weakness
for permitting us to fall into it. So powerful is
He that after our fall, He is able to snatch us
out again out of the flame. ' ' But if not, be it
known unto thee, O king, that we will not serve
thy gods, nor worship the golden image which
thou hast set up." Observe that they by a
special dispensation are ignorant of the future :
for if they had foreknown, there would have
been nothing wonderful in their doing what
they did. For what marvel is it if when they
had a guarantee for safety, they defied all ter-
rors? Then God indeed would have been
glorified in that He was able to deliver from
the furnace: but they would not have been
wondered at, inasmuch as they would not have
cast themselves into any dangers. For this
cause He suffered them to be ignorant of the
future that He might glorify them the more.
And as they cautioned (rja^'aW^iv^zo) the king
that he was not to condemn God of weakness
though they might be burnt, so God accom-
plished both purposes; the shewing forth His
MS. Re;;. 4>iX.6deov, "devout." Bened. <J)iA6cro<Jio>'.
own power and the causing the zeal of the chil-
dren to appear more conspicuous.
From whence then arose their doubting and
their not feeling confident that they should at
all events be preserved ? Because they esteemed
themselves assuredly too mean, and unworthy of
such a benefit. And to prove that I say not
this upon conjecture; when they fell into the
furnace, they bewailed themselves after this sort,
saying, (Song of the three Children w. 6, 10.)
"We have sinned, we have done iniquity, we
cannot open our mouth." And therefore they
said, " But if not." But if they did not plainly
say this, namely, "God is able to deliver us ;
but if he deliver us not, for our sin's sake He will
not deliver us;" wonder not at it. For they
would have seemed to the barbarians to be shel-
tering the weakness of God under the pretext of
their own sins. Wherefore His power only is
what they speak of: the reason they allege not.
And besides, they were well disciplined not to
be over-curious about the judgments of God.
With these words then, they entered into the
fire ; and they neither cast insult upon the king,
nor overturned the statue. ^ For such should
the courageous man be, temperate and mild ;
and that especially in dangers ; that he may not
seem to go forth to such contests in wrath and
vain-glory ; but with fortitude and self-posses-
sion. For whoso deals insolently undergoes the
suspicion of those faults : but he that endures,
and is forced into the struggle, and goes through
the trial with meekness, is not only admired as
brave, but his self-possession also and considera-
tion cause him to be no less extolled. And this
is what they did at that time ; shewing forth
all fortitude and gentleness, and doing noth-
ing for reward nor for recompense or return.
"'Though He be not willing 'so it stands'
to deliver us, we will not serve thy gods : ' for
we have already our recompense in that we are
counted worthy to be kept from all impiety, and
for that end to give our bodies to be burned."
We then also having already our recompense,
(for indeed we have it in that we have been
vouchsafed the full knowledge of Him, vouch-
safed to be made members of Christ,) let us
take care that we make them not members of an
harlot. For with this most tremendous saying
we must conclude our discourse, in order that
having the fear of the threat in full efficacy, we
may remain purer than gold, this fear helping
to make us so. For so shall we be able, deliv-
ered from all fornication, to see Christ. Whom
God grant us all to behold with boldness at that
day, through the grace and loving-kindness of
our Lord Jesus Christ; to Whom be the glory,
for evermore. Amen.
^ This may be a covert allusion to the outrage on the statues of
Theodosius, which had brought Antioch into so great trouble in
the second year of S. Chrysostom's ministry there.
HOMILY XIX
I Cor. vii. i, 2.
Now concerning the things whereof ye wrote to me : it
is good for a man not to touch a woman. But be-
cause of fornications, let each man have his own wife;
and let each woman have her own husband.
Having corrected the three heaviest things laid
to their charge, one, the distraction of the Church,
another, about the fornicator, a third, about the
covetous person, he thenceforth uses a milder
sort of speech. And he interposes some exhort-
ation and advice about marriage and virginity,
giving the hearers some respite from more
unpleasant subjects. But in the second Epistle
he does the contrary ; he begins from the milder
topics, and ends with the more distressing.
And here also, after he has finished his dis-
course about virginity, he again launches forth
into matter more akin to reproof; not setting all
down in regular order, but varying his discourse
in either kind, as the occasion required and
the exigency of the matters in hand.
Wherefore he says, ' ' Now concerning the
things whereof ye wrote unto me." For they
had written to him, "Whether it was right to
abstain from one's wife, or not:" and writing
back in answer to this and giving rules about
marriage, he introduces also the discourse con-
cerning virginity: "It is good for a man not
to touch a woman." "For if," says he,
•"thou enquire what is the excellent and greatly
superior course, it is better not to have any con-
nection whatever with a woman : but if you ask
what is safe and helpful to thine ovvn infirmity,
be connected by marriage."
But since it was likely, as also happens now,
that the husband might be willing but the wife
not, or perhaps the reverse, mark how he discusses
each case. Some indeed say that this discourse
was addressed by him to priests. But I, judging
from what follows, could not affirm that it was
so: since he would not have given his advice
in general terms. For if he were writing these
things only for the priests, he would have said,
"It is good for the teacher not to touch a
woman." But now he has made it of universal
application, saying, "It is good for a man ;" not
for priest only. And again, "Art thou loosed
from a wife? Seek not a wife." He said
not, "You who are a priest and teacher," but
indefinitely. And the whole of his speech goes
on entirely in the same tone. And in saying,
" Because of fornications, let every man have his
own wife" by the very cause alleged for the
concession he guides men to continence.
[2.] Ver. 3. " Let the husband pay the wife
the honori due to her: in like manner the wife
the husband."
Now what is the meaning of" the due honor?
The wife hath not power over her own body;"
but is both the slave and the mistress of the
husband. And if you decline the service
which is due, you have offended God. But if
thou wish to withdraw thyself, it must be with
the husband's permission, though it be but a for
short time. For this is why he calls the matter
a debt, to shew that no one is master of himself
but that they are servants to each other.
When therefore thou seest an harlot tempting
thee, say, "Mybody is not mine, but my wife's."
The same also let the woman say to those who
would undermine her chastity, " My body is
not mine, but my husband's."
Now if neither husband nor wife hath power
even over their own body, much less have they
over their property. Hear ye, all that have
husbands and all that have wives : that if you
must not count your body your own, much less
your money
Elsewhere I grant He gives to the husband
abundant precedence, both in the New Testament,
and the Old saying, (j] d-o(T7 txufr^ trau, LXX.
Gen. iii. 16.) " Thy turning shall be towards thy
husband, and he shall rule over thee." Paul
doth so too by making a distinction thus, and
writing, (Ephes. v. 25, 33.) "Husbands, love
your wives ; and let the wife see that she
reverence her husband." But in this i)lace we
hear no more of greater and less, but it is one
and the same right. Now why is this ? Because
his speech was about chastity. "In all other
things," says he, "let the husband have the
prerogative; but not so where the question is
about chastity." "The husband hath no power
over his own body, neither the wife." There
is great eciuality of honor^ and no prerogative.
'Ti>ir)»': rec. text, tivoiav. [The latest editors adopt the read-
ing '60€lA7Jl'. C.]
105
io6
WORKS OF ST. CHRYSOSTOM.
[Homily XIX.
[3.] Ver. 5. '* Defraud ye not one the
other, except it be by consent."
What then can this mean? "Let not the
wife," says he, "exercise continence, if the
husband be unvvilUng ; nor yet the husband
without the wife's consent." Why so?
Because great evils spring from this sort of con-
tinence. For adulteries and fornications and
the ruin of families have often arisen from
hence. For if when men have theii own wives
they commit fornication, much more if yon
defraud them of this consolation. And well
says he, "Defraud not; fraud" here, and
"debt" above, that he might shew the strict-
ness of the right of dominion in question. For
that one should practice continence against the
will of the other is "defrauding; " but not so,
with the other's consent : any more than I
count myself defrauded, if after persuading me
you take away any thing of mine. Since only
he defrauds who takes against another's will and
by force. A thing which many women do,
working sin rather than righteousness, and
thereby becoming acountable for the husband's
uncleanness, and rending all asunder.
Whereas they should value concord above all
things, since this is more important than all
beside.
We will, if you please, consider it with a
view to actual cases. Thus, suppose a wife and
husband, and let the wife be continent, without
consent of her husband; well then, if here-
upon he commit fornication, or though abstain-
ing from fornication fret and grow restless and
be heated and quarrel and give all kind of
trouble to his wife ; where is all the gain of the
fasting and the continence, a breach being
made in love? There is none. For what
strange reproaches, how much trouble, how
great a war must of course arise ! since when
in an house man and wife are at variance, the
house will be no better off than a ship in a
storm when the master is upon ill terms with
the man at the head. Wherefore he saith,
' ' Defraud not one another, unless it be by con-
sent for a season, that ye may give yourselves
unto prayer." It is prayer with unusual earn-
estness which he here means. For if he is for-
bidding those who have intercourse with one
another to pray, how could ' ' pray without
ceasing" have any place ? It is possible then
to live with a wife and yet give heed unto
prayer. But by continence prayer is made
more perfect. For he did not say merely,
" That ye may pray ;" but, " That ye may give
yourselves unto it;" as though what he speaks
of might cause not uncleanness but much occu-
pation.
"And may be together again, that Satan
tempt you not." Thus lest it should seem to be
a matter of express enactment, he adds the rea-
son. And what is it? "That Satan tempt
you not." And that you may understand that
it is not the devil only who causeth this crime,
I mean adultery, he adds, ' ' because of your
incontinency." I
" But this I say by way of permission, not of '
commandment. For I would that all men were
even as I myself; in a state of continence." This
he doth in many places when he is advising
about difficult matters ; he brings forward him-
self, and says, "Be ye imitators of me."
" Howbeit each man hath his own gift from
God, one after this manner, and another after
that." Thus since he had heavily charged
them saying, "for your incontinence," he again
comforteth them by the words, " each one hath
his own gift of God;" not declaring that
towards that virtue there is no need of zeal on
our part, but, as I was saying before, to com-
fort them. For if it be a "gift," and man
contributes nothing thereunto, how sayest
thou, "But (v. 8.) I say to the unmarried and
to widows, it is good for them if they abide
even as I: (v. 9.) but if they have not conti-
nency let them marry?" Do you see the strong
sense of Paul how he both signifies that conti-
nence is better, and yet puts no force on the
person who cannot attain to it; fearing lest
some offence arise ?
"For it is better to marry than to burn."
He indicates how great is the tyranny of con-
cupiscence. What he means is something like
this: "If you have to endure much violence
and burning desire, withdraw yourself from
your pains and toils, lest haply you be sub-
verted."
[4.] Ver. 10. "But to the married I give
charge, yet not I, but the Lord."
Because it is a law expressly appointed by
Christ which he is about to read to them about
the " not putting away a wife without fornica-
tion ; "(S. Mat. V. 32 ; xix. 9 ; S. Mark x. 11 ;
S. Luke xvi. 18.) therefore he.says, "Not I."
True it is what was before spoken though it
were not expressly stated, yet it also is His
decree. But this, you see. He had delivered in
express words. So that the words ' ' I and not
I ' ' have this difference of meaning. For that
you might not imagine even his own words to be
human, therefore he added, " For I think that
I also have the Spirit of God."
Now what is that which ' ' to the married the
Lord commanded? That the wife depart not
from her husband: (v. 11.) but if she depart,
let her remain unmarried, or be reconciled unto
her husband." Here, seeing that both on the
score of continence and other pretexts, and
because of infirmities of temper, (fjLtx,p(><Jv/(a'>.)
it fell out that separations took place : it were
Homily XIX.]
HOMILIES ON FIRST CORINTHIANS.
107
better, he says, that such things should not be
at all ; but however if they take place, let the
wife remain with her husband, if not to cohabit
with him, yet so as not to introduce any other
to be her husband.
Ver. 12. " But to the rest speak I, not the
Lord. If any brother have a wife that believeth
not, and she is content to dwell with him, let
him not leave her. And if any woman hath an
husband that believeth not, and he is content
to dwell with her, let her not leave him."
For as when discoursing about separating
from fornicators, he made the matter easy by
the correction which he applied to his words,
saying, " Howbeit, not altogether with the for-
nicators of this world ;" so also in this case he
provideth for the abundant easiness of the duty,
saying, "If any wife have a husband, or hus-
band a wife, that believeth not, let him not
leave her." What sayest thou? " If he be an
unbeliever, let him remain with the wife, but
not if he be a fornicator? And yet fornication
is a less sin- than unbelief." I grant, fornica-
tion is a less sin : but God spares thine infirm-
ities extremely. And this is what He doth
about the sacrifice, saying, (S. Mat. v. 24.)
" Leave the sacrifice, and be reconciled to thy
brother." This also in the case of the man who
owed ten thousand talents. For him too He
did not punish for owing him ten thousand tal-
ents, but for demanding back a hundred pence
from his fellow-servant He took vengeance on
him.
Then lest the woman might fear, as though
she became unclean because of intercourse with
her husband, he says, "For the unbelieving
husband is sanctified in the wife, and the unbe-
lieving wife is sanctified in the husband." And
yet, if "he that is joined to an harlot is one
body," it is quite clear that the woman
also who is joined to an idolater is one body.
Well : it is one body ; nevertheless she
becomes not unclean, but the cleanness of the
wife overcomes the uncleanness of the husband ;
and again, the cleanness of the believing hus-
band overcomes the uncleanness of the unbe-
lieving wife.
How then in this case is the uncleanness
overcome, and therefore the intercourse
allowed ; while in the woman who prostitutes her-
self, the husband is not condemned in casting
her out? Because here there is hope that the
lost member may be saved through the mar-
riage ; but in the other case the marriage has
already been dissolved ; and there again both
are corrupted ; but here the fault is in one only
of the two. I mean something like this : she
that has been guilty of fornication is utterly
abominable: if then "he that is joined to an
harlot is one body," he also becomes abomina-
ble by having connection with an harlot ;
wherefore all the purity flits away. But in the
case before us it is not so. But how ? The
idolater is unclean but the woman is not
unclean. For if indeed she were a partner with
him in that wherein he is unclean, I mean his
impiety, she herself would also become unclean.
But now the idolater is unclean in one way, and
the wife holds communion with him in another
wherein he is not unclean. For marriage and
mixture of bodies is that wherein the commun-
ion consists.
Again, there is a hope that this man may be
reclaimed by his wife for she is made com-
pletely his own : but for the other it is not very
easy. For how will she who dishonored him in
former times and became another's and
destroyed the rights of marriage, have power to
reclaim him whom she had wronged ; him,
moreover, who still remains to her as an alien ?
Again in that case, after the fornication the
husband is not a husband : but here, although
the wife be an idolatress, the husband's rights
are not destroyed.
However, he doth not simply recommend
cohabitation with the unbeliever, but with the
qualification that he wills it. Wherefore he
said, "And he himself be content to dwell with
her." For, tell me, what harm is there when
the duties of piety remain unimpaired and there
are good hopes about the unbeliever, that those
already joined should so abide and not bring in
occasions of unnecessary warfare? For the
question now is not about those who have
never yet come together, but about those who
are already joined. He did not say, If any one
wish to take an unbelieving wife, but, "If any
one hath an unbelieving wife." Which means,
If any after marrying or being married have
received the word of godliness, and then the
other party which had continued in unbelief
still yearn for them to dwell together, let not
the marriage be broken off. "For," saith he,
"the unbelieving husband is sanctified in the
wife." So great is the superabundance of thy
purity.
What then, is the Greek holy? Certainly
not: for he said not. He is holy; but, " He is
sanctified in his wife." And this he said, not
to signify that he is holy, but to deliver the
woman as completely as possible from her fear
and lead the man to desire the truth. For the
uncleanness is not in the bodies wherein there
is communion, but in the mind and the
thoughts. And here follows the proof; namely,
that if thou continuing unclean have offspring,
the child, not being of thee alone, is of course
unclean or half clean. But now it is not
unclean. To which effe( t he adds, "else were
your children unclean ; but now are they holy ; "
io8
WORKS OF ST. CHRYSOSTOM.
[Homily XIX.
that is, not unclean. But the Apostle calls
them, "holy," by the intensity of the expres-
sion again casting out the dread arising from
that sort of suspicion.
Ver. 15. "Yet if the unbelieving departeth,
let him depart," for in this case the matter is
no longer fornication. But what is the mean-
ing of, "if the unbelieving departeth? " For
instance, if he bid thee sacrifice and take part
in his ungodliness on account of thy marriage,
or else part company ; it were better the mar-
riage were annulled, and no breach made in
godliness. Wherefore he adds, ' ' A brother is
not under bondage, nor yet a sister, in such
cases." If day by day he buffet thee and keep
up combats on this account, it is better to sepa-
rate. For this is what he glances at, saying,
" But God hath called us in peace." For it is
the other party who furnished the ground of
separation, even as he did who committed
uncleanness.
Ver. 16. "For how knowest thou, O wife,
whether thou s halt save thine husband?" This
again refers to that expression, "let her not
leave him." That is, " if he makes no distur-
bance, remain," saith he, " for there is even
profit in this ;. remain and advise and give coun-
sel and persuade." For no teacher will have
such power to prevail (Reg. t.zIchxi. Bened.
layhaaiy) as a wife. And neither, on one
hand, doth he lay any necessity upon her and
absolutely demand the point of her, that he may
not again do what would be too painful; nor,
on the other, doth he tell her to despair : but
he leaves the matter in suspense through the
uncertainty of the future, saying, "For how
knowest thou, O wife, whether thou shalt save
thy husband ? or how knowest thou, O husband
whether thou shalt save thy wife? "
[5.] And again, ver. 17. "Only as God
hath distributed to each man, as the Lord hath
called each, so let him walk. Was any one
called being circumcised ? let him not become
uncircumcised. Was any called in uncircum-
cision? let him not be circumcised. Circum-
cision is nothing, and uncircumcision is noth-
ing; but the keeping of the commandments of
God. Let each man abide in that calling
wherein he was called. Wast thou called, being
a slave? Care not for it." These things con-
tribute nothing unto faith, saith he. Be notthen
contentious neither be troubled ; for the faith
hath cast out all these things.
" Let each man abide in that calling wherein
he was called. Hast thou been called, having
an unbelieving wife? Continue to have her.
Cast not out thy wife for the faith's sake. Hast
thou been called, being a slave? Care not for
it. Continue to be a slave. Hast thou been
' [The latter is adopted by Field]
called, being in uncircumcision ? Remain,
uncircumcised. Being circumcised, didst thou
become a believer? Continue circumcised.
For this is the meaning of, " As God hath dis-
tributed unto each man." For these are no hin-
drances to piety. Thou art called, being a
slave; another, with an unbelieving wife;
another, being circumcised.
Astonishing ! where has he put slavery ? As
circumcision profits not : and uncircumcision
does no harm ; so neither doth slavery, nor yet
liberty. And that he might point out this with
surpassing clearness, he says, "But even {AlK £i
xai duvdaai) if thou canst become free, use it
rather: " that is, rather continue a slave. Now
upon what possible ground does he tell the per-
son who might be set free to remain a slave ?
He means to point out that slavery is no harm
but rather an advantage.
Now we are not ignorant that some say, the
words, "use it rather," are spoken with regard
to liberty: interpreting it, "if thou canst
become free, become free."^ But the expression
would be very contrary to Paul's manner if he
intended this. For he would not, when con-
soling the slave and signifying that he was in no
respect injured, have told him to get free. Since
perhaps some one might say, " What then, if I
am not able ? I am an injured and degraded
person." This then is not what he says : but
as I said, meaning to point out that a man gets
nothing by being made free, he says, " Though
thou hast it in thy power to be made free,
remain rather in slavery."
Next he adds also the cause ; " For he that was
called in the Lord being a bondservant, is the
Lord's free man : likewise he that was called,
being free, is Christ's bondservant." "For,"
saith he, " in the things that relate to Christ,
both are equal : and like as thou art the slave
of Christ, so also is thy master. How then is
the slave a free man? Because He has freed
thee not only from sin, but also
slavery while continuing a slave,
not the slave to be a slave, not even though he
be a man abiding in slavery : and this is the
great wonder.
But how is the slave a free man while contin-
uing a slave ? When he is freed from passions
and the diseases of the mind : when he looks
down upon riches and wrath and all other the
like passions.
Ver. 23. "Ye were bought with a price:
become not bondservants of men." This say-
ing is addressed not to slaves only but also to free
men. For it is possible for one who is a slave not
to be a slave ; and for one who is a free man to be
from outward
For he suffers
' [ This is the view of Calvin, Neander, Hoffmann, etc., but
Bengel, De Wette, Meyer, Alford, Stanley, Principal Edwards
agree with Chrysostom. The question is a very nice one. C.]
Homily XIX.]
HOMILIES ON FIRST CORINTHIANS.
109
a slave. " And how can one be a slave and not
I a slave? " When he doeth all for God : when
[ he feigns nothing, and doeth nothing out of
; eye-service towards men : that is how one that
is a slave to men can be free. Or again, how
doth one that is free become a slave ? When he |
serves men in any evil service, either for glut-
tony or desire of wealth or for office' sake. For
such an one, though he be free, is more of a
slave than any man.
And consider both these points. Joseph was
.a slave but not a slave to men : wherefore even
in slavery he was freer than all that are free.
For instance, he yielded not to his mistress;
yielded not to the purposes which she who pos-
sessed him desired. Again she was free ; yet
none ever so like a slave, courting and beseech-
ing her own servant. But she prevailed not on
him, who was free, to do what he would not.
This then was not slavery ; but it was liberty of
the most exalted kind. For what impediment
to virtue had he from his slavery? Let men
hear, both slaves and free. Which was the
slave ? He that was entreated or she that did
entreat ? She that besought or he that despised
her supplication ?
In fact, there are limits set to slaves by God
Himself; and up to what point one ought to
keep them, has also been determined, and to
transgress them is wrong. Namely, when your
master commands nothing which is unpleasing
to God, it is right to follow and to obey ; but
no farther. For thus the slave becomes free.
But if you go further, even though you are free
you are become a slave. At least he intimates
this, saying, '* Be not ye the servants of men."
But if this be not the meaning, if he bade
them forsake their masters and strive content-
iously to become free, in what sense did he
■exhort them, saying, "Let each one remain in
the calling in which he is called?" And in
.another place, (i Tim. vi. 1,2.) "Asmanyser-
vants as are under the yoke, let them count their
own masters worthy of all honor ; and those that
have believing masters, let them not despise
them, because they are brethren who partake of
the benefit." And writing to the Ephesiansalso
and to the Colossians, he ordains and e.xacts
the same rules. Whence it is plain that it is not
this slavery which he annuls, but that which
caused as it is by vice befalls free men also : and
this is the worst kind of slavery, though he be a
free man who is in bondage to it. For what
profit had Joseph's brethren of their freedom ?
Were they not more servile than all slaves ; both
speaking lies to their father, and to the mer-
chants using false pretences, as well as to their
brother ? But not such was the free man :
rather every where and in all things he was
true. And nothing had power to enslave him.
neither chain nor bondage nor the love of his
mistress nor his being in a strange land. But
he abode free every where. For this is liberty in
the truest sense when even in bondage it shines
through.
[6.] Such a thing is Christianity ; in slavery
it bestows freedom. And as that which is by
nature an invulnerable body then shews itself
to be invulnerable when having received a dart
it suffers no harm; so also he that is strictly
free then shows himself, when even under mas-
ters he is not enslaved. For this cause his
bidding is, "remain a slave." But if it is
impossible for one who is a slave to be a
Christian such as he ought to be, the Greeks
will condemn true religion of great weakness :
whereas if they can be taught that slavery in no
way impairs godliness, they will admire our
doctrine. For if death hurt us not, nor scour-
ges, nor chains, much less slavery. Fire and
iron and tyrannies innumerable and diseases and
poverty and wild beasts and countless things
more dreadful than these, have not been able to
injure the faithful ; nay, they have made them
even mightier. And how shall slavery be able
to hurt ? It is not slavery itself, beloved, that
hurts ; but the real slavery is that of sin. And
if thou be not a slave in this sense, be bold and
rejoice. No one shall have power to do thee
any wrong, having the temper which cannot
be enslaved. But if thou be a slave to sin, even
though thou be ten thousand times free thou
hast no good of thy freedom.
For, tell me, what profit is it when, though
not in bondage to a man, thou liest down in
subjection to thy passions? Since men indeed
often know how to spare ; but those masters are
never satiated with thy destruction. Art thou
in bondage to a man ? Why, thy master also
is slave to thee, in arranging about thy food,
in taking care of thy health and in looking
after thy shoes and all the other things.
And thou dost not fear so much less thou
shouldest offend thy master, as he fears lest any
of those necessaries should fail thee. " But he
sits down, while thou standest." And what of
that? Since this may be said of thee as well
as of him. Often, at least, when thou art lying
down and sleeping sweetly, he is not only stand-
ing, but undergoing endless discomforts in the
market-place ; and he lies awake more painfully
than thou.
For instance ; what did Joseph suffer from
his mistress to be compared with what she
suffered from her evil desire ? For he indeed
did not the things which she wished to put
ujwn him ; but she performed every thing
which her mistress ordered her, I mean her
spirit of unchastity : which left not off until it
had put her to open shame. AV'hat master com-
no
WORKS OF ST. CHRYSOSTOM.
[Homily XIX.
mands such things ? what savage tyrant ?
" Intreat thy slave," that is the word : " flatter
the person bought with thy money, suppUcate
the captive ; even if he reject thee with disgust,
again besiege him : even if thou speakest to him
oftentimes, and he consent not, watch for his
being alone, and force him, and become an
object of derision." What can be more dis-
honorable, what more shameful, than these
words? "And if even by these means you
make no progress, why, accuse him falsely and
deceive your husband." Mark how mean,
how shameful are the commands, how unmer-
ciful and savage and frantic. What command
does the master ever lay on his slave, such as
those which her wantonness then laid upon that
royal woman ? And yet she dare not disobey.
But Joseph underwent nothing of this sort, but
every thing on the contrary which brought
glory and honor.
Would you like to see yet another man
under severe orders from a hard mistress, and
without spirit to disobey any of them ? Con-
sider Cain, what commands were laid on him
by his envy. She ordered him to slay his
brother, to lie unto God, to grieve his father,
to cast off shame ; and he did it all, and in
nothing refused to obey. And why marvel that
over a single person so great should be the
power of this mistress ? She hath often de-
stroyed entire nations. For instance, the Mid-
ianitish women took the Jews, and all but
bound them in captivity ; their own beauty
kindling desire, was the means of their van-
quishing that whole nation. Paul then to cast
out this sort of slavery, said, "Become not
servants of men;" that is, "Obey not men
commanding unreasonable things : nay, obey
not yourselves." Then having raised up their
mind and made it mount on high, he says,
[7.] Ver. 25. "Now concerning virgins. I
have no commandment of the Lord ; but I give
my judgment, as one that hath obtained mercy
of the Lord to be faithful."
Advancing on his way in regular order, he
proceeds next to speak concerning virginity. For
after that he had exercised and trained them,
in his words concerning continence, he goes
forth towards what is greater, saying, "I have no
commandment, but I esteem it to be good. ' ' For
what reason? For the self-same reason as he
had mentioned respecting continence.
Ver. 27. "Art thou bound unto a wife?
Seek not to be loosed. Art thou loosed from a
wife? Seek not a wife. "
These words carry no contradiction to what
had been said before but rather the most entire
agreement with them. For he says in that
place also, " Except it be by consent :" as here
he says, " Art thou bound unto a wife? Seek
not separation." This is no contradiction. For
its being against consent makes a dissolution :
but if with consent both live continently, it is no
dissolution.
Then, lest this should seem to be laying down
a law, he subjoins, (v. 28.) "but if thou marry,
thou hast not sinned." He next alleges the
existing state of things, "the present distress,
the shortness of the time," and "the afflict-
ion." For marriage draws along with it many
things, which indeed he hath glanced at, as well
here as also in the discourse about continence :
there, by saying, "the wife hath not power over
herself;" and here, by the expression, "Thou
art bound."
" But if and thou marry, thouhast not sinned."
He is not speaking about her who hath made
choice of virginity, for if it comes to that, she
hath sinned. Since if the widows* are con-
demned for having to do with second marriages
after they have once chosen widowhood, much
more the virgins.
"But such shall have trouble in the flesh."
"And pleasure too," you will say: but observe
how he curtails this by the shortness of the time,
saying, (v. 28.) " the time is shortened;" that
is, "we are exhorted to depart now and go forth,
but thou art running further in." And yet even
although marriage had no troubles, even so we
ought to press on towards things to come. But
when it hath affliction too, what need to draw
on one's self an additional burden. What
occasion to take up such a load, when even after
taking it you must use it as having it not?
For "those even that have wives must be," he
saith, "as though they had none."
Then, having interposed something about the
future, he brings back his speech to the present.
For some of his topics are spiritual ; as that,
" the one careth about the things which be her
husband's, the other about those which be God's. ' '
Others relate to this present life; as, " I would
have you to be free from cares." But still with
all this he leaves it to their own choice : inas-
much as he who after proving what is best goes
back to compulsion, seems as if he did not trust
his own statements. Wherefore he rather attracts
them by concession, and checks them as follows :
Ver. 35. "And this I say for your own profit,
not that I may cast a snare upon you, but for
that which is seemly, and that ye may attend
upon the Lord without distraction.
Let the virgins hear that not by that one point
is virginity defined ; for she that is careful about
the things of the world cannot be a virgin, nor
seemly. Thus, when he said, "There is differ-
ence between a wife and a virgin," he added
this as the difference, and that wherein they are
distinguished from each other And laying down J
' i. e. the widows whom St. Paul mentions, i, Tim. v. ii, 12.
Homily XX.]
HOMILIES ON FIRST CORINTHIANS.
Ill
the definition of a virgin and her that is not
a virgin, he names, not marriage nor con-
tinence but leisure from engagements and mul-
tipHcity of engagements. For the evil is not in
the cohabitation, but in the impediment to the
strictness of life.
Ver. 36. "But if any man think that he
behaveth himself unseemly toward his virgin."
Here he seems to be talking about marriage;
but all that he says relates to virginity ; for he
allows even a second marriage, saying, " only in
the Lord." Noav what means, "in the Lord?"
With chastity, with honor : for this is needed
very where, and must be pursued; for else we
cannot see God.
Now if we have passed lightly by what he
says of virginity, let no one accuse us of negli-
gence ; for indeed an entire book hath been
composed by us upon this topic and as we have
there with all the accuracy which we could,
gone through every branch of the subject, we
considered it a waste of words to introduce it
again here. Wherefore, referring the hearer to
that work as concerns these things, we will say
this one thing here : We must follow after con-
tinence. For, saith he, "follow after peace,
and the sanctification without which no one shall
see the Lord." Therefore that we may be
accounted worthy to see Him, whether we be in
virginity or in the first marriage or the second,
let us follow after this that we may obtain the
kingdom of heaven, through the grace and lov-
ing-kindness of our Lord Jesus Christ ; to Whom
with the Father and the Holy Spirit, be glory,
power, honor, now, henceforth, and for ever-
lasting ages. Amen.
HOMILY XX
Cor. viii. i.
Now concerning things sacrificed to idols : we know
that we all have knowledge. Knowledge puffeth
up, but love edifieth.
It is necessary first to say what the meaning
of this passage is : for so shall we readily com-
prehend the Apostle's discourse. For he that
sees a charge brought against any one, except
he first perceive the nature of the offence will
not understand what is said. What then is it
of which he was then accusing the Corinthians ?
A heavy charge and the cause of many evils.
Well, what is it? Many among them, having
learnt that (St. Matt. xv. 11.) " not the things
which enter in defile the man, but the things
which proceed out," and that idols of wood and
stone, and demons, have no power to hurt
or help, had made an immoderate use of their
perfect knowledge of this to the harm both of
others and of themselves. They had both gone
in where idols were and had partaken of the
tables there, and were producing thereby great
and ruinous evil. For, on the one hand, those
who still retained the fear of idols and knew
not how to contemn them, took part in those
meals, because they saw the more perfect sort
doing this; and hence they got the greatest
injury : since they did not touch what was set
before them with the same mind as the others,
but as things offered in sacrifice to idols; and
the thing was becoming a way to idolatry. On
the other hand, these very persons who pre-
tended to be more perfect were injured in no
common way, partaking in the tables of demons.
This then was the subject of complaint. Now
this blessed man being about to correct it, did
not immediately begin to speak vehemently ;
for that which was done came more of folly
than of wickedness : wherefore in the first
instance there was need rather of exhortation
than of severe rebuke and wrath. Now herein
observe his good sense, how he immediately
begins to admonish.
" Now concerning things sacrificed to idols,
we know that we all have knowledge." Leav-
ing alone the weak, which he always doth, he
discourses with the strong first. And this is
what he did also in the Epistle to the Romans,
saying, (Rom. xiv. 10.) "But thou, why dost
thou judge thy brother? " for this is the sort of
person that is able to receive rebuke also with
I readiness. Exactly the same then he doth here
; also.
And first- he makes void their conceit by
declaring that this very thing which they con-
sidered as peculiar to themselves, the having
perfect knowledge, was common to all. Thus,
"we know," saith he, " that we all have knowl-
edge." For if allowing them to have high
I thoughts, he had first pointed out how hurtful
I the thing was to others, he would not have done
j them so much good as harm. For the ambi-
I tious soul when it plumes itself upon any thing,
112
WORKS OF ST. CHRYSOSTOM.
[Homily XX,
even though the same do harm to others, yet
strongly adheres to it because of the tyranny of
vain-glory. Wherefore Paul first examines the
matter itself by itself : just as he had done
before in the case of the wisdom from without,
demolishing it with a high hand. But in that
case he did it as we might have expected : for !
the whole thing was altogether blameworthy and
his task was very easy. Wherefore he signifies
it to be not only useless, but even contrary to
the Gospel. But in the present case it was not
possible to do this. For what was done was
of knowledge, and perfect knowlege. Nor
was it safe to overthrow it, and yet in no other
way was it possible to cast out the conceit which
had resulted from it. What then doeth he?
First, by signifying that it was common, he
curbs that swelling pride of theirs. For they
who possess something great and excellent are
more elated, when they alone have it ; but if it
be made out that they possess it in common
with others, they no longer have so much of
this feeling. First then he makes it common
property, because they considered it to belong
to themselves alone.
Next, having made it common, he does not
make himself singly a sharer in it with them ;
for in this way too he would have rather set
them up ; for as to be the only possessor elates,
so to have one partner or two perhaps among
leading persons has this effect just as much. For
this reason he does not mention himself but all :
he said not, " I too have knowledge," but,
* ' we know that we all have knowledge. ' '
[2.] This then is one way, and the first, by
which he cast down their pride ; the next hath
greater force. What then is this ? In that he
shews that not even this thing itself was in all
points complete, but imperfect, and extremely
so. And not only imperfect, but also injurious,
unless there were another thing joined together
with it. For having said that " we have knowl-
edge," he added, "Knowledge puffeth up, but
love edifieth :" so that when it is without love,
it lifts men up to absolute arrogance.
"And yet not even love," you will say,
"without knowledge hatli any advantage."
Well : this he did not say ; but omitting it as a
thing allowed by all, he signifies that knowl-
edge stands in extreme need of love. For he
who loves, inasmuch as he fulfils the command-
ment which is most absolute of all, even though
he have some defects, will quickly be blest with
knowledge because of his love ; as Cornelius
and many others. But he that hath knowledge
but hath not love, not only shall gain nothing
more, but shall also be cast out of that which he
hath, in many cases falling into arrogance. It
seems then that knowledge is not productive of
love, but on the contrary debars from it him
that is not on his guard, puffing him up and
elating him. For arrogance is wont to cause
divisions: but love both draws together and
leads to knowledge. And to make this plain he
saith, " But if any man loveth God, the same is
known of Him." So that " I forbid not this,"
saith he, " namely, your having perfect knowl-
edge ; but your having it with love, that I
enjoin ; else is it no gain, but rather loss."
Do you see how he already sounds the first
note of his discourse concerning love ? For
since all these evils were springing from the fol-
lowing root, i. e., not from perfect knowledge,
but from their not greatly loving nor sparing
their neighbors ; whence ensued both their
variance and their self-satisfaction, and all the
rest which he had charged them with ; both
before this and after he is continually providing
for love ; so correcting the fountain of all good
things. "Now why," saith he, "are ye puffed
up about knowledge ? For if ye have not love,
ye shall even be injured thereby. For what
is worse than boasting ? But if the other be
added, the first also will be in safety. For
although you may know something more than
your neighbor, if you love him you will not set
yourself up but lead him also to the same."
Wherefore also having said, " Knowledge puf-
feth up," he added, "but love edifieth." He
did not say, " Behaveth itself modestly," but
what is much more, and more gainful. For
their knowledge was not only puffing them up
but also distracting them. On this account he
opposes the one to the other.
[3.] And then he adds a third consideration,
which was of force to set them down. What
then is this? that although charity be joined
with it, yet not even in that case is this our
knowledge perfect. And therefore he adds,
Ver. 2. "But if any man think that he
knoweth any thing, he knoweth nothing yet as
he ought to know." This is a mortal blow.
"I dwell not," saith he, "on the knowledge
being common to all. I say not that by hating
your neighbor and by arrogance, you injure
yourself most. But even though you have it by
yourself alone, though you be modest, though
you love your brother, even in this case you are
imperfect in regard of knowledge. " For as yet
thou knowest nothing as thou oughtest to know,"
Now if we possess as yet exact knowledge of
nothing, how is it that some have rushed on to
such a pitch of frenzy as to say that they know
God with all exactness? Whereas, though we
had an exact knowledge of all other things, not
even so were it possible to possess this knowledge
to such an extent. For how far He is apart
from all things, it is impossible even to say.
And mark how he pulls down their swelling
pride: for he said not, "of the matters before
ij Homily XX.]
HOMILIES ON FIRST CORINTHIANS.
113
us ye have not the proper knowledge," but,
"about every thing." And he did not say,
*' ye," but, " no one whatever," be it Peter, be
it Paul, be it any one else. For by this he both
soothed them and carefully kept them under.
Ver. 3. "But if any man love God, the
same," he doth not say, " knoweth Him," but,
" is known of Him." For we have not known
Him, but He hath known us. And therefore did
Christ say, " Ye have not chosen Me, but I have
chosen you." And Paul elsewhere, "Then shall
I know fully, ^ even as also I have been known."
Observe now, I pray, by what means he
brings down their high-mi ndedness. First, he
points out that not they alone knew the things
which they knew ; for "we all," he saith, " have
knowledge." Next, that the thing itself was
hurtful so long as it was without love ; for
"knowledge," saith he, " puffeth up."
Thirdly, that even joined with love it is not
complete nor perfect. " For if any man thinketh
that he knoweth any thing, he knoweth nothing
as yet as he ought to know," so he speaks. In
addition to this, that they have not even this
from themselves, but by gift from God. For he
said not, "hath known God," but, " is known
of Him." Again, that this very thing comes of.
love which they have not as they ought. For,
"if any man," saith he, "love God, the same
is known of Him." Having then so much at
large allayed their irritation, he begins to speak
doctrinally, saying thus.
[4.] Ver. 4. "Concerning therefore the
eating of things sacrificed to idols, we know
that no idol is anything in the world, and that
there is no God but one." Look what a strait
he hath fallen into ! For indeed his mind is to
prove both ; that one ought to abstain from this
kind of banquet, and that it hath no power to
hurt those who partake of it : things which were
not greatly in agreement with each other. For
when they were told that they had no harm in
them, they would naturally run to them as indif-
ferent things. But when forbidden to touch
them, they would suspect, on the contrary, that
their having power to do hurt occasioned the
prohibition. Wherefore, you see, he puts down
their opinion about idols, and then states as a first
reason for their abstaining the scandals which
they place in the way of their brethren ; in these
words : " Now concerning the eating of things
sacrificed to idols, we know that no idol is any-
thing in the world." Again he makes it com-
mon property and doth not allow this to be
theirs alone, but extends the knowledge all over
the world. For "not among you alone," says
he, " but every where on earth this doctrine
prevails." What then is it? "That no idol
is anything in the world ; that there is no God
8
but one. ' ' What then ? are there no idols ? no
statues ? Indeed there are ; but they have no
power : neither are they gods, but stones and
demons. For he is now setting himself against
both parties ; both the grosser sort among them,
and those who were accounted lovers of wisdom.
Thus, seeing that the former know of no more
than the mere stones, the others assert that cer-
tain powers reside in them^, which they also call
gods; to the former accordingly he says, that
"no idol is anything in the world," to the
other, that " there is no God but one."
Do you mark how he writes these things, not
simply as laying down doctrine, but in opposi-
tion to those without? A thing indeed which
we must at all times narrowly observe, whether
he says anything abstractedly, or whether he is
opposing any persons. For this contributes in
no ordinary way to the accuracy of our doc-
trinal views, and to the exact understanding of
his expressions.
[5.] Ver. 5. "For though there be that are
called gods, whether in heaven or on earth, as
there are gods many and lords many ; yet to us
there is one God, the Father, of Whom are all
things, and we unto Him; and one Lord Jesus
Christ, through Whom are all things, and we
through Him." Since he had said, that "an idol
is nothing" and that "there is no other God; "
and yet there were idols and there were those
that were called gods ; that he might not seem
to be contradicting plain facts, he goes on to say,
"For though there be that are called gods, as
indeed there are ; " not absolutely, "there are ; "
but, "called," not in reality having this but in
name
be it in heaven or on earth :-
-in
heaven," meaning the sun and the moon and
the remainder of the choir of stars; for these
too the Greeks worshipped : but upon the earth
, demons, and all those who had been made gods
I of men: — "yet to us there is One God, the
Father." In the first instance having expressed
it without the word "Father," and said, "there
is no God but one," he now adds this also,
when he had utterly cast out the others.
Next, he adduces what indeed is the greatest
token of divinity; " of Whom are all things."
For this implies also that those others are not
gods. For it is said (Jer. x. 11.), "Let the
gods who made not the heaven and the earth
perish." Then he subjoins what is not less than
this, "and we unto Him." For when he saith,
"of Whom are all things," he means the creation
and the bringing of things out of nothing into
existence. But when he saith, "and we unto
Him," he speaks of the word of faith and mutual
- Olympius the Sophist, of Alex.indria. A. D. 389. thus comforted
the people when their idols were destroyed ; " Shapes and counter-
feits they were, fashioned of matter subject unto corruption, there-
fore to grind them to d»ist was easy: but those celestial powers
which dwelt and resided in them are ascended to Heaven." bozum.
vii. 15, quoted by Hooker, E. P, v. 65. 15.
114
WORKS OF ST. CHRYSOSTOM.
[Homily XX.
appropriation (oixsicurrswg.), as also he said
before (i Cor. i. 30.), "but of Him are ye also
in Christ Jesus." In two ways we are of Him,
by being made when we were not, and by being
made believers. For this also is a creation : a
thing which he also declares elsewhere ; (Eph.
ii. 15,) " that He might create in Himself of the
twain one new man."
"And there is one Lord, Jesus Christ, through
Whom are all things, and we through Him."
And in regard to Christ again, we must conceive
of this in like manner. For through Him the
race of men was both produced out of nothing
into existence, and returned from error to truth.
So that as to the phrase "of Whom," it is not
to be understood apart from Christ. For of
Him, through Christ, were we created.
[6.] Nor yet, if you observe, hath he distrib-
uted the names as if belonging exclusively,
assigning to the Son the name Lord, and to the
Father, God. For the Scripture useth also often
to interchange them; as when it saith, (Psalm
ex. I.) "The Lord saith unto My Lord; " and
again, (Psalm xlv, 8.) "Wherefore God Thy
God hath appointed Thee; " and, (Rom. ix. 5.)
" Of Whom is Christ according to the flesh, Who
is God over all." And in many instances you
may see these names changing their places.
Besides, if they were allotted to each nature sev-
erally, and if the Son were not God, and God
as the Father, yet continuing a Son : after say-
ing, "but to us there is but One God," it would
have been superfluous, his adding the word
"Father," with a view to declare the Unbegot-
ten. For the word of God was sufficient to
explain this, if it were such as to denote Him
only.
And this is not all, but there is another remark
to make: that if you say, "Because it is said
'One God,' therefore the word God doth not
apply to the Son; " observe that the same holds
of the Son also. For the Son also is called
"One Lord," yet we do not maintain that there-
fore the term Lord applies to Him alone. So
then, the same force which the expression ' ' One ' '
has, applied to the Son, it has also, applied to
the Father. And as the Father is not thrust
out from being the Lord, in the same sense as
the Son is the Lord, because He, the Son, is
spoken of as one Lord ; so neither does it cast
out the Son from being God, in the same sense
as the Father is God, because the Father is styled
One God.
[7.] Now if any were to say, " Why did he
make no mention of the Spirit?" our answer
might be this : His argument was with idolaters,
and the contention was about "gods many and
lords many." And this is why, having called
the Father, God, he calls the Son, Lord. If
now he ventured not to call the Father Lord
together with the Son, lest they might suspect
him to be speaking of two Lords ; nor yet the
Son, God, with the Father, lest he might be
supposed to speak of two Gods : why marvel at
his not having mentioned the Spirit ? His con-
test was, so far, with the Gentiles : his point, to
signify that with us there is no plurality of Gods.
Wherefore he keeps hold continually of this
word, " One ; " saying, "There is no God but
One ; and, to us there is One God, and One
Lord." From which it is plain, that to spare
the weakness of the hearers he used this mode of
explanation, and for this reason made no men-
tion at all of the Spirit. For if it be not this,
neither ought he to make mention of the Spirit
elsewhere, nor to join Him with the Father and
the Son. For if He be rejected from the Father
and Son, much more ought He not to be put in
the same rank with them in the matter of Bap-
tism ; where most especially the dignity of the
Godhead appears and gifts are bestowed which
pertain to God alone to afford. Thus then I
have assigned the cause why in this place He is
passed over in silence. Now do thou if this be
not the true reason, tell me, why He is ranked
with Them in Baptism? But thou canst not
give any other reason but His being of equal
honor. At any rate, when he has no such con-
straint upon him, he puts Him in the same
rank, saying thus: (2 Cor. xiii. 14.) "The
grace of our Lord Jesus Christ, and the love of
God and the Father, ^ and the fellowship of the
Holy Ghost, be with you all : " and again, (ch.
xii 4.) " There are diversities of gifts, but the
same Spirit: and there are diversities of admin-
istrations, but the same Lord ; and there are
ciiversities of workings but the same God." But
because now his speech was with Greeks and the
weaker sort of the converts from among Greeks,
for this reason he husbands it {ra/iuuerat) so far.
And this is what the prophets do in regard of the
Son ; no where making mention of Him plainly
because of the infirmity of the hearers.
Ver. 7. "But not in all is knowledge," saith
he. What knowledge doth he mean ? about
God, or about things offered in sacrifice to idols ?
For either he here glances at the Greeks who
say that there are many gods and lords, and who
know not Him that is truly God ; or at the con-
verts from among Greeks who were still rather
infirm, such as did not yet know clearly that
they ought not to fear idols and that " an idol is
nothing in the Avorld." But in saying this, he
gently soothes and encourages the latter. For
there was no need of mentioning all he had to
reprove, particularly as he intended to visit them
again with more severity.
[8.] " But some being used to the idol eat as
of a thing sacrificed to an idol, and their con-
' Kai Ilarpo!, om. in rec. text.
Homily XX.]
HOMILIES ON FIRST CORINTHIANS.
115
science being weak is defiled." They still
tremble at idols, he saith. For tell me not of
the present establishment, and that you have
received the true religion from your ancestors.
But carry back your thoughts to those times, and
consider when the Gospel was just set on foot,
and impiety was still at its height, and altars
burning, and sacrifices and libations offering up,
and the greater part of men were Gentiles ;
think, I say, of those who from their ancestors
had received impiety, and who were the descen-
dants of fathers and grandfathers and great-
grandfathers like themselves, and who had suf-
fered great miseries from the demons. How
must they have felt after their sudden change !
How would they face and tremble at the assaults
of the demons ! For their sake also he employs
some reserve, saying, "But some with con-
science of the things sacrificed to an idol.^ " Thus
he neither exposed them openly, not to strike
them hard ; nor doth he pass by them altogether :
but makes mention of them in a vague manner,
saying, " Now some with conscience of the idol
even until now eat as of a thing sacrificed to an
idol ; that is, with the same thoughts as they did
in fornier times: 'and their conscience being
weak is defiled ; ' " not yet being able to despise
and once for all laugh them to scorn, but still in
some doubt. Just as if a man were to think that
by touching a dead body he should pollute him-
self according to the Jewish custom, and then
seeing others touching it with a clear conscience,
but not with the same mind touching it himself,
would be polluted. This was their state of feel-
ing at that time. " For some," saith he, "with
conscience of the idol do it even until now."
Not without cause did he add, "even until
now;" but to signify that they gained no
ground by their refusing to condescend. For
this was not the way to bring them in, but in
some other way persuading them by word and
by teaching.
"And their conscience being weak is defiled."
No where as yet doth he state his argument
about the nature of the thing, but turns himself
this way and that as concerning the conscience
of the person partaking. For he was afraid
lest in his wish to correct the weak person, he
should inflict a heavy blow upon the strong one,
and make him also weak. On which account he
spares the one no less than the other. Nor doth
he allow the thing itself to be thought of any
consequence, but makes his argument very full
to prevent any suspicion of the kind.
[9.] Ver. 8. "But meat doth not commend
us to God. For neither if we eat are we the
better, nor if we eat not are we the worse."
Do you see how again he takes down their high
spirit? in that, after saying that "not only they
' Toil eiSui\o6vTov . rec. text. eiSuAou.
but all of US have knowledge," and that
"no one knoweth any thing as he ought to
know," and that "knowledge puffeth up;" then
having soothed them, and said that "this
knowledge is not in all," and that " weakness is
'the cause of these being defiled," in order
that they might not say, "And what is it to us,
if knowledge be not in all? Why then has not
such an one knowledge? Why is he weak?"
— I say, in order that they might not rejoin in
these terms, he did not proceed immediately to
point out clearly that for fear of the other's
harm one ought to abstain : but having first made
but a sort of skirmish upon mention of him, he
points out what is more than this. What then
is this ? That although no one were injured
nor any perversion of another ensued, not even
in this case were it right so to do. For the
former topic by itself is laboring in vain.
Since he that hears of another being hurt
while himself has the gain, is not very apt to
abstain ; but then rather he doth so, when he
finds out that he himself is no way advantaged
by the thing. Wherefore he sets this down first,
saying, " But meat commendeth us not to God."
See how cheap he holds that which was account-
ed to spring from perfect knowledge! "For
neither if we eat are' we the better," (that is,
stand higher in God's estimation, as if we had
done any thing good or great:) "nor if we eat
not are we the worse," that is, fall in any way
short of others. So far then he hath signified
that the thing itself is superfluous, and as noth-
ing. For that which being done profits not,
and which being left undone injures not, must
be superfluous.
[10.] But as he goes on, he discloses all the
harm which was likely to arise from the matter.
For the present, however, that which befel the
brethren is his subject.
Ver. 9. "For take heed," saith he, "lest by
any means this liberty of yours become a stumb-
ling-block to the weak among the brethren." (rwv
ddzl<pw-^ not in rec. text.)
He did not say, "Your liberty is become a
stumbling-block," nor did he positively affirm it
that he might not make them more shameless ;
but how? "Take heed;" frightening them,
and making them ashamed, and leading them to
disavow any such conduct. And he said not,
"This your knowledge," which would have
sounded more like praise; nor " this your per-
fectness ;" but, " your liberty;" a thing which
seemed to savor more of rashness and ol)stinacy
and arrogance. Neither said he, "To the
brethren," but, "To those of the brethren who
are weak;" enhancing his accusation from their
not even sparing the weak, and those too their
brethren. For let it be so that you correct them
not, nor arouse them : yet why trip them up.
ii6
WORKS OF ST. CHRYSOSTOM.
[Homily XX.
and make them to stimible, when you ought to
stretch out the hand ? but for that you have no
mind : well then, at least avoid casting them
down. Since if one were wicked, he required
punishment; if weak, healing: but now he is
not only weak, but also a brother.
Ver. lo. "For if a man see thee who hast
knowledge, sitting at meat in an idol's temple,
will not his conscience if he is weak, be embold-
ened^ to eat things sacrificed to idols?"
After having said, " I'ake heed lest this your
liberty become a stumbling-block," he explains
how and in what manner it becomes so : and
he continually employs the term "weakness,"
that the mischief may not be thought to arise
from the nature of the thing, nor demons ap-
pear formidable. As thus: "At present,"
saith he, "a man is on the point of withdraw-
ing himself entirely from all idols : but when
he sees you fond of loitering about them, he
takes the circumstance for a recommendation
and abides there himself also. So that not
only his weakness, but also your ill-timed be-
havior, helps to further the plot against him ;
for it is you who make him weaker."
Ver. II. "And through thy meat^ he that
is weak perisheth, tlie brother for whose sake
Christ died."
For there are two things which deprive you
of excuse in this mischief; one, that he is weak,
the other, that he is thy brother : rather, I
should say, ther.e is a third also, and one more
terrible than all. What then is this? That
whereas Christ refused not even to die for him,
thou canst not bear even to accommodate thy-
self to him. By these means, you see, he re-
minds the perfect man also, what he too was
before, and that for him He died. And he
said not, "For whom even to die was thy
duty;" but what is much stronger, that even
Christ died for his sake. " Did thy Lord then
not refuse to die for him, and dost thou so
make him of none account as not even to ab-
stain from a polluted table for his sake? Yea,
dost thou permit him to perish, after the salva-
tion so wrought, and, what is- still more griev-
ous, 'for a morsel of meat?'" For he said
not, " for thy perfectness," nor " for thy knowl-
edge," but "for thy meat." So that the
charges are four, and these extremely heavy :
that it was a brother, that he was weak, and
one of whom Christ made so much account as
even to die for him, and that after all this for a
" morsel of meat " he is destroyed.
Ver. 12. "And thus sinning against the
brethren, and wounding their weak conscience,
ye sin against Christ."
Do you observe how quietly and gradually he
' oi/co6o;u.i)S^(r€Tac, "established," "edified."
" /3piu(rei, rec. text ■yi'u><ret, Comp. Rom. xiv. 15.
hath brought their offence up to the very sum-
mit of iniquity? And again, he makes men-
tion of the infirmity of the other sort : and so,
the very thing which these considered to make
for them, that he every where turns round upon
their own head. And he said not, "Putting
stumbling-blocks in their way," but, "wound-
ing; " so as by the force of his expression to
indicate their cruelty. For what can be more
savage than a man who wounds the sick ? and
yet no wound is so grievous as making a man to
stumble. Often, in fact, is this also the cause
of death.
But how do they "sin against Christ?" In
one way, because He considers the concerns of
His servants as His own ; in another, because
those who are wounded go to make up His
Body and that which is part of Him : in a third
way, because that work of His which He built
up by His own blood, these are destroying for
their ambition's sake.
[11.] Ver. 13. "Wherefore, if meat make
my brother to stumble, I will eat no flesh for
ever." This is like the best of teachers, to
teach in his own person the things which he
speaks. Nor did he say whether justly or un-
justly; but in any case. "I say not," (such
is his tone,) "meat offered in sacrifice to an
idol, which is already prohibited for another
reason ; but if any even of those things which
are within license and are permitted causes
stumbling, from these also will 1 abstain : and
not one or two days, but all the time of my life."
For he saith, " I will eat no flesh for ever."
And he said not, " Lest I destroy my brother,"
but simply, "That I make not my brother to
stumble." For indeed it comes of folly in the
extreme that what things are greatly cared for
by Christ, and such as He should have even
chosen to die for them, these we should esteem
so entirely beneath our notice as not even to
abstain from meats on their account.
Now these things might be seasonably spoken
not to them only, but also to us, apt as we are
to esteem lightly the salvation of our neighbors
and to utter those satanical words. I say,
satanical : for the expression, "What care I,
though such an one stumble, and such another
perish?" savors of his cruelty and inhuman
mind. And yet in that instance, the infirmity
also of those who were offended had some share
in the result : but in our case it is not so, sin-
ning as we do in such a way as to offend even the
strong. For when we smite, and raven, and over-
reach, and use the free as if they were slaves,
whom is not this enough to offend? Tell me
not of such a man's being a shoemaker, another
a dyer, another a brazier: but bear in mind
that he is a believer and a brother. Why these
are they whose disciples we are ; the fishermen,
,
Homily XX.]
HOMILIES ON FIRST CORINnilANS.
117
the publicans, the tent-makers, of Him who was
brought up in the house of a c;arpenter ; and
who deigned to have the carpenter's ])etrothed
wife for a mother ; and who was laid, after His
swaddling clothes, in a manger; and who had
not where to lay His head ; — of Him whose
journeys were so long that His very journeying
was enough to tire Him down; of Him who
was supported by others.
[12.] Think on these things, and esteem the
pride of man to be nothing. But count the
tent-maker as well as thy brother, as him that is
borne upon a chariot and hath innumerable
servants and struts in the market-place : nay,
rather the former than the latter ; since the
term brother would more naturally be used
where there is the greater resemblance. Which
then resembles the fisherman ? He who is sup-
ported by daily labor and hath neither servant
nor dwelling, but is quite beset with privations;
or that other who is surrounded with such vast
pomp, and who acts contrary to the laws of
God? Despise not then him that is more of the
two thy brother, for he comes nearer to the
Apostolic pattern.
"Not however," say you, "of his own ac-
cord, but by compulsion ; for he doeth not this
of his own mind." How comes this? Hast
thou not heard, "Judge not, that ye be not
judged?" But, to convince thyself that he
doeth it not against his inclination, approach
and give him ten thousand talents of gold, and
thou shalt see him putting it away from him.
And thus, even though he have received no
wealth by inheritance from his ancestors, yet
when it is in his power to take it, and he lets it
not come near him neither adds to his goods, he
exhibits a mighty proof of his contempt of
wealth. For so John was the son of Zebedee that
extremely poor man : yet I suppose we are not
therefore to say that his poverty was forced upon
him.
Whensoever then thou seest one driving nails,
smiting with a hammer, covered with soot, do
not therefore hold him cheap, but rather for
that reason admire him. Since even Peter
girded himself, and handled the drag-net, and
went a fishing after the Resurrection of the Lord.
And why say I Peter ? For this same Paul
himself, after his incessant runnings to and fro
and all those vast miracles, standing in a tent-
maker's shop, sewed hides together : while
angels were reverencing him and demons tremb-
ling. And he was not ashamed to say, (Acts
XX. 34.) " Unto my necessities, and to those
who were with me, these hands ministered."
What say I, that he was not ashamed ? Yea, he
gloried in this very thing.
But you will say, " Who is there now to be
compared with the virtue of Paul? " I too am
aware that there is no one, yet not on this
account are those who live now to be despised :
for if for Christ's sake thou give honor, though
one be last of all, yet if he be a believer he
shall justly be honored. For suppose a general
and a common soldier both present themselves
before you, being friends of the king, and you
open your house to both : in which of their
persons would you seem to pay most honor
to the king? Plainly in that of a soldier.
For there were in the general, beside his
loyalty to the king, many other things apt to
win such a mark of respect from you : but the
soldier had nothing else but his loyalty to the
king.
Wherefore God bade us call to our sup-
pers and our feasts the lame, and the maimed,
and those who cannot repay us ; for these are
most of all properly called good deeds which
are done for God's sake. Whereas if thou en-
tertain some great and distinguished man, it is
not such pure mercy, what thou doest : but some
portion many times is assigned to thyself also, ^
both by vain-glory, and by the return of the favor,
and by thy rising in many men's estimation on
account of thy guest. At any rate, I think I
could point out many who with this view pay
court to the more distinguished among the saints,
namely, that by their means they may enjoy a
greater intimacy with rulers, and that they may
find them thenceforth more useful in their own
affairs and to their families. And many such
favors do they ask in recompense from those
saints ; a thing which mars the repayment of their
hospitality, they seeking it with such a mind.
And why need I say this about the saints?
Since he who seeks, even from God, the reward
of his labors in the present life and follows after
virtue for this world's good, is sure to diminish
his recompense. But he that asks for all his
crowns wholly there, is found far more admir-
able; like that Lazarus, who even now is " re-
ceiving" (St. Luke xvi. 25.) there all "his
good things; " like those Three Children, who
when they were on the point of being thrown
into the furnace said, (Dan. iii. 17, 18.)
" There is a God in heaven able to deliver us ;
and if not, be it known unto thee, O king, that
we serve not thy gods, nor worship the golden
image which thou hast set up : " like Abraham,
who even offered- his son and slew him ; and
this he did, not for any reward, but esteeming
this one thing the greatest recompense, to obey
the Lord.
These let us also imitate. For so sliall we be
visited with a return of all our good deeds and
that abundantly, because we do all with such a
mind as this: so shall we obtain also the
' litpi^erai ti Trpof <r€.
ii8
WORKS OF ST. CHRYSOSTOM.
[Homily XXI.
brighter crowns. And God grant that we may
all obtain them, through the grace and loving-
kindness of our Lord Jesus Christ, with Whom,
to the Father and the Holy Spirit, be glory
power, honor, now, henceforth, and for ever-
lasting ages. Amen.
HOMILY XXI
I Cor. IX. I.
Am I not an Apostle ? am I not free ? have I not seen
Jesus Christ our Lord ? are not ye my work in the
Lord ?
Inasmuch as he had said, " If meat make my
brother to stumble I will eat no flesh forever; "
a thing which he had not yet done, but pro-
fessed he would do if need require: lest any
man should say, "Thou vauntest thyself at ran-
dom, and art severe in discourse, and utterest
words of promise, a thing easy to me or to any
. body; but if these sayings come from thy heart,
shew by deeds something which thou hast
slighted in order to avoid making thy brother
stumble: " for this cause, I say, in what follows
Tie is compelled to enter on the proof of this
also, and to point out how he was used to forego
even things permitted that he might not give
offence, although without any law to enforce his
doing so.
And we are not yet come to the admirable
part of the matter : though it be admirable that
he abstain even from things lawful to avoid
offence : but it is his habit of doing so at the
cost of so much trouble and danger*. "For
why," saith he, "speak of the idol sacrifices?
Since although Christ had enjoined that those
who preach the Gospel should live at the charge
of their disciples, I did not so, but chose, if
need were, to end my life with famine and die
the most grievous of deaths, so I might avoid
receiving of those whom I instruct."
Not because they would otherwise be made to
stumble, but because his not receiving would
edify them^: a much greater thing for him to
do. And to witness this he summons them-
selves, among whom he was used to live in toil
and in hunger, nourished by others, and put to
straits, in order not to offend them. And yet
there was no ground for their taking offence, for
It would but have been a law which he was ful-
filling But for all this, by a sort of supereroga-
tion3 he used to spare them.
Now if he did more than was enacted lest
'The reading here adopted is Savile's
toreqSt.''^'^'"'''''" ^^ been made here: the sense seeming
'tK irepiovaias.
they should take offence, and abstained from
permitted things to edify others; what must
they deserve who abstain not from idol sacri-
fices ? and that, when many perish thereby ? a
thing which even apart from all scandal one
ought to shrink from, as being "the table of
demons."
The sum therefore of this whole topic is this
which he works out in many verses. But we
must resume it and make a fresh entrance on
what he hath alleged. For neither hath he set
It down thus expressly as I have worded it ; nor
doth he leap at once upon it ; but begins from
another topic, thus speaking ;
[2.] "Am I not an Apostle ? " For besides
all that hath been said, this also makes no small
difference that Paul himself is the person thus
conducting himself. As thus : To prevent their
alleging, "You may taste of the sacrifices
sealing'' at the same time:" for a while he
withstands not that statement, but argues,
"Though it were lawful, your brethren's harm
should keep you from doing so;" and after-
wards he proves that it is not even lawful. In
this particular place, however, he establishes
the former point from circumstances relating to
himself. And intending presently to say that
he had received nothing from them, he sets it
not down at once, but his own dignity is what
he first affirms : " Am I not an Apostle ? am I
not free?"
Thus, to hinder their saying, "True; thou
didst not receive, but the reason thou didst not
was Its not being lawful ; " he sets down there-
fore first the causes why he might reasonably
have received, had he been willing to do so.
Further : that there might not seem to be any
thing invidious in regard of Peter and such as
Peter, in his saying these things, (for they did
not use to decline receiving;) he first shows
that they had authority to receive, and then
that no one might say, " Peter had authority to
receive but thou hadst not," he possesses the
hearer beforehand with these encomiums of
himself. And perceiving that he must praise
* i. e. making the sign of the Cross : (r<i>payiiovTi.
Homily XXL]
HOMILIES ON FIRST CORINTHIANS.
119
himself, (for that was the way to correct the
Corinthians,) yet disliking to say any great
thing of himself, see how he hath tempered both
feelings as the occasion required : limiting his
own panegyric, not by what he knew of himself,
but by what the subject of necessity required.
For he might have said, " I most of all had a
right to receive, even more than they, because
'I labored more abundantly than they.' " But
this he omits, being a point wherein he sur-
passed them ; and those points wherein they
were great and which were just grounds for
their receiving, those only he sets down : as fol-
lows :
" Am I not an Apostle? am I not free ? " i. e.
" have I not authority over myself? am I under
any, to overrule me and forbid my receiving? "
"But they have an advantage over you, in
having been with Christ."
"Nay, neither is this denied me." With a
view to which he saith,
' ' Have 1 not seen Jesus Christ our Lord ? ' '
For " last of all," (c. xv. 8.) saith he, " as unto
one born out of due time, He appeared unto me
also." Now this likewise was no small dignity :
T since "many Prophets," (S. Mat. xiii. 17.)
saith He, ' ' and righteous men have desired to
see the things which ye see, and have not seen
them:" and, "Days will come when ye shall
desire to see one of these days." (S. Luke xvii.
22.)
"What then, though thou be 'an Apostle,'
and 'free,' and hast ' seen Christ,' if thou
hast not exhibited any work of an Apostle ; how
then can it be right for thee to receive?"
Wherefore after this he adds,
"Are not ye my work in the Lord?" For
this is the great thing ; and those others avail
nothing, apart from this. Even Judas himself
was "an Apostle," and "free," and "saw
Christ ; " but because he had not " the work of
an Apostle," all those things profited him not.
"You see then why he adds this also, and calls
themselves to be witnesses of it.
Moreover, because it was a great thing which
he had uttered, see how he chastens it, adding,
"In the Lord: " i.e., "the work is God's, not
mine."
Ver. 2. "If to others I am not an Apostle,
yet at least I am to you."
Do you see how far he is from enlarging here
.without necessity? And yet he had the whole
world to speak of, and barbarous nations, and
sea and land. However, he mentions none of
these things, but carries his point by concession,
and even granting more than he need. As if he
had said, "Why need I dwell on things over
and above, since these even alone are enough for
my present purpose? I speak not, you will
observe, of my achievements in other quarters,
but of those which have you for witnesses.
Upon which it follows that if from no other
quarter, yet from you I have a right to receive.
Nevertheless, from whom I had most right to
receive, even you whose teacher I was, from those
I received not."
"If to others I am not an Apostle, yet at
least I am to you." Again, he states his point
by concession. For the whole world had him
for its Apostle. "However," saith he, "I say
not that, I am not contending nor disputing, but
what concerns you I lay down. ' For the seal
of mine Apostleship are ye:'" i.e., its proof.
"Should any one, moreover, desire to learn
whence I am an Apostle, you are the persons
whom I bring forward : for all the signs of an
Apostle have I exhibited among you, and not
one have I failed in." As also he speaks in the
Second Epistle, saying, (2 Cor. xii. 12.)
"Though I am nothing, truly the signs of an
Apostle were wrought among you in all patience,
by signs and wonders and mighty works. For
what is there wherein ye were made inferior to
the rest of the Churches? " Wherefore he saith,
"The seal of mine Apostleship are ye." " For
I both exhibited miracles, and taught by word,
and underwent dangers, and shewed forth a
blameless life." And these topics you may see
fully set forth by these two Epistles, how he lays
before them the demonstration of each with all
exactness.
[3.] Ver. 3. "My defence to them that
examine me is this." What is, " My defence
to them that examine me is this?" "To those
whe seek to know whereby I am proved to be an
Apostle, or who accuse me as receiving money,
or inquire the cause of my not receiving, or
would fain shew that I am not an Apostle : to
all such, my instruction given to you and these
things which I am about to say, may stand for a
full explanation and defence." What then are
these?
Ver. 4, 5. "Have we no right to eat and to
drink? Have we no right to lead about a wife
that is a believer?" Why, how are these say-
ings a defence? "Because, when it appears
that I abstain even from things which are allowed,
it cannot be just to look suspiciously on me as a
deceiver or one acting for gain."
Wherefore, from what was before alleged and
from my having instructed you and from this
which I have now said, I have matter sufficient
to make my defence to you : and all who exam-
ine me I meet upon this ground, alleging both
what has gone before and this which follows:
"Have we no right to eat and to drink? have
we no right to lead about a wife that is a
believer?" "Yet for all this, having it I
abstain?"
What then ? did he not use to eat or to drink?
120
WORKS OF ST. CHRYSOSTOM.
[Homily XXI.
It were most true to say tHat in many places he
really did not eat nor drink: for (c. iv. ii.)
"in hunger," saith he, "and in thirst, and in
nakedness" we were abiding." Here, how-
ever, this is not his meaning; but what? "We
eat not nor drink, receiving of those whom we
instruct, though we have a right so to receive."
" Have we no right to lead about a wife that
is a believer, even as the rest of the Apostles,
and the brethren of the Lord, and Cephas?"
Observe his skilfulness. The leader of the choir
stands last in his arrangement : since that is the
time for laying down the strongest of all one's
topics. Nor was it so wonderful for one to be
able to point out examples of this conduct in
the rest, as in the foremost champion and in him
who was entrusted with the keys of heaven.
But neither does he mention Peter alone, but
all of them : as if he had said, Whether you
seek the inferior sort or the more eminent, in
all you find patterns of this sort.
For the brethren too of the Lord, being freed
from their first unbelief (vid. S. John vii. 5.),
had come to be among those who were approved,
although they attained not to the Apostles.
And accordingly the middle place is that which
he hath assigned to them, setting down those
who were in the extremes before and after.
Ver. 6. "Or I only and Barnabas, have we
not a right to forbear working?"
(See his humility of mind and his soul pure
from envy, how he takes care not to conceal
him whom he knew to be a partaker with him-
self in this perfection.) For if the other things
be common, how is not this common? Both
they and we are apostles and are free, and have
seen Christ, and have exhibited the works of
Apostles. Therefore we likewise have a right
both to live without working and to be supported
by our disciples.
[4.] Ver. 7. "What soldier ever serveth at
his own charges?" For since, which was the
strongest point, he had proved from the Apostles
that it is lawful to do so, he next comes to
examples and to the common practice, as he
uses to do: "What soldier serveth at his own
charges?" saith he. But do thou consider, I
pray, how very suitable are the examples to his
proposed subject, and how he mentions first that
which is accompanied with danger ; viz. soldier-
ship and arms and wars. For such a kind of
thing was the Apostolate, nay rather much more
hazardous than these. For not with men alone
was their warfare, but with demons also, and
against the prince of those beings was their battle
array. What he saith therefore is this : "Not
even do heathen governors, cruel and unjust as
they are, require their soldiers to endure service
and peril and live on their own means. How
then could Christ ever have required this ? "
Nor is he satisfied with one example. For to
him who is rather simple and dull, this also is
wont to come as a great refreshment, viz. their
seeing the common custom also going along with
the laws of God. Wherefore he proceeds to
another topic also and says, ' ' Who planteth a
vineyard, and eateth not of the fruit thereof ? "
For as by the former he indicated his dangers,
so by this his labor and abundant travail and
care.
He adds likewise a third example, saying,
"Who feedeth a flock, and eateth not of the
milk thereof?" He is exhibiting the great con-
cern which it becomes a teacher to show for
those who are under his rule. For, in fact, the
Apostles were both soldiers and husbandmen
and shepherds, not of the earth nor of irrational
animals, nor in such wars as are perceptible by
sense; but of reasonable souls and in battle
array with the demons.
It also must be remarked how every where he
preserves moderation, seeking the useful only,
not the extraordinary. For he said not, " What
soldier serveth and is not enriched?" but,
" What soldier ever serveth at his own charges? "
Neither did he say, " Who planteth a vineyard,
and gathereth not gold, or spareth to collect the
whole fruit?" but, "Who eateth not of the
fruit thereof?" Neither did he say, "Who
feedeth a flock, and maketh not merchandize of
the lambs ? " But what ? "And eateth not of
the milk thereof? " Not of the lambs, but of
the milk ; signifying, that a little relief should
be enough for the teacher, even his necessary
food alone. (This refers to those who would
devour all and gather the whole of the fruit.)
"Solikewise the Lord ordained," saying, "The
laborer is worthy of his food." (St. Mat. x.
10.;
And not this only doth he establish by his
illustrations, but he shows also what kind of man
a priest ought to be. For he ought to possess
both the courage of a soldier and the diligence
of a husbandman and the carefulness of a shep-
herd, and after all these, to seek nothing more
than necessaries.
[5.] Having shewn, as you see, both from the
Apostles, that it is not forbidden the teacher to
receive, and from illustrations found in common
life, he proceeds also to a third head, thus say-
ing,
Ver. 8. "Do I speak these things after the
manner of men ? or saith not the law also the
same ? ' '
For since he had hitherto alleged nothing out
of the Scriptures, but put forward the common
custom; "think not," saith he, "that I am
confident in these alone, nor that I go to the
opinions of men for the ground of these enact-
ments. For I can shew that these things are
Homily XXI. J
HOMILIES ON FIRST CORINTHIANS.
121
also well-pleasing to God, and I read an ancient ! they in their own persons both plough and tread
law enjoining them." Wherefore also he carries
on his discourse in the form of a question, which
is apt to be done in things fully acknowledged ;
thus saying, " Say I these things after the manner
of men? " i. e. " do I strengthen myself only by
human examples?" "or saith not the law also
the same ? "
Ver. 9. "For it is written in the law of Moses,
Thou shalt not muzzle the ox when he treadeth
out the corn."
And on what account hath he mentioned this,
having the example of the priests ? Wishing to
establish it far beyond what the case required.
Further, lest any should say, "And what have
we to do with the saying about the oxen ?" he
works it out more exactly, saying, " Is it for the
oxen that God careth;" Doth God then, tell
me, take no care for oxen ? Well, He doth
take care of them, but not so as to make a law
concerning such a thing as this. So that had he
not been hinting at something important, train-
ing the Jews to mercy in the case of the brutes.
the floor. And of the ploughing, because there
was nothing to reap, but labor only, he used
the word, "hope;" but of treading the flocr
he presently allows the fruit, saying, " He that
thresheth is a partaker of his hope."
Further, lest any should say, " Is this then the
return for so many toils," he adds, " in hope,"
i.e., "which is to come." No other thing
therefore doth the mouth of this animal being
unmuzzled declare than this; that the teachers
who labor ought also to enjoy some return.
[6.] Ver. II. "If we sowed unto you spirit-
ual things, is it a great matter if we shall reap
your carnal things? "
Lo, he adds also a fourth argument for the
duty of yielding support. For since he had
said, "What soldier ever serveth at his own
charges?" and, "who planteth a vineyard?"
and, "who feedeth a flock?" and introduced
the ox that treadeth the corn ; he points out like-
wise another most reasonable cause on account
of which they might justly receive ; viz. having
and through these, discoursing with them of the bestowed much greater gifts, no more as having
teachers also ; he would not have taken so much
interest as even to make a law to forbid the
muzzling of oxen.
W^herein he points out another thing likewise,
that the labor of teachers both is and ought to
be great.
And again another thing. What then is this?
That whatever is said by the Old Testament
respecting care for brutes, in its principal mean-
ing bears on the instruction of human beings :
as in fact do all the rest : the precepts, for
example, concerning various garments ; and those
c oncerning vineyards and seeds and not making
the ground bear divers crops,' and those con-
cerning leprosy ; and, in a word, all the rest :
tor they being of a duller sort He was discours-
ing with them from these topics, advancing
them bv little and little.
labored only. What is it then? " if we sowed
unto you spiritual things, is it a great matter if
we shall reap your carnal things ? ' ' Seest thou a
most just allegation and fuller of reason than
all the former ? for " in those instances," says he,
" carnal is the seed, carnal also is the fruit ; but
here not so, but the seed is spiritual, the return
I carnal." Thus, to prevent high thoughts in
! those who contribute to their teachers, he signi-
I fled that they receive more than they give. As
j if he had said, " Husbandmen, whatsoever they
'[ sow, this also do they receive ; but we, sowing
I in your souls spiritual things, do reap carnal."
j For such is the kind of support given by them.
Further, and still more to put them to the blush.
Ver. 12. " If others partake of this right over
you, do not we yet more ?"
See also again another argument, and this too
And see how in what follows he doth not even ! from examples though not of the same kind.
confirm it, as being clear and self-evident. For
havingsaid, "Is it fortheoxen that God careth .f*"
he added, "or saith he it altogether for our
sake?" Not adding even the "altogether" at
random, but that he might not leave the hearer
any thing whatever to reply.
And he dwells upon the metaphor, saying and
declaring, "Yea for our sakes it was written,
because he who ploweth ought to plow in hope ; "
i. e., the teacher ought to enjoy the returns of
his labors ; "and he that thresheth ought to
thresh in hope of partaking." And observe his
wisdom in that from the seed he transferred the
matter to the threshing floor ; herein also again
manifesting the many toils of the teachers, that
* Sia^opov JTOicIv rriv yijv. See Deut. xxU. 9. LXX.
For it is not Peter whom he mentions here ncr
the Apostles, but certain other spurious ones, with
whom he afterwards enters into combat, and
concerning whom he says, (2 Cor. xi. 20.) "If
a man devour you, if he take you captive, if he
exalt himself, if he smite you on the face," and
already he is sounding the prelude- to the fight
with them. Wherefore neither did he say, "If
others take of you," but pointing out their insol-
ence and tyranny and trafficking, he says, "if
others partake of this right over you," i. e.,
" rule you, exercise authority, use you as serv-
ants, not taking you captive only, but with much
authority." Wherefore he added "do not we
yet more?" which he would not have said if
^ TTpoavaKpovfTai.
122
WORKS OF ST. CHRYSOSTOM.
[Homily XXI.
the discourse were concerning the Apostles.
But it is evident that he hints at certain pestil-
ent men, and deceivers of them. "So that
besides the law of Moses even ye yourselves
have made a law in behalf of the duty of con-
tribution."
And having said, "do not we yet more?" he
does not prove why yet more, but leaves it to
their consciences to convince them of that,
wishing at the same time both to alarm and to
abash them more thoroughly.
[7.] " Nevertheless, we did not use this right; "
i.e., " did not receive." Do you see, when he
had by so many reasons before proved that re-
ceiving is not unlawful, how he next says, "we
receive not," that he might not seem to abstain
as from a thing forbidden? " For not because
it is unlawful," saith he, " do I not receive ; for
it is lawful and this we have many ways shown :
from the Apostles ; from the affairs of life, the
soldier, the husbandman, and the shepherd ;
from the law of Moses ; from the very nature
of the case, in that we have sown unto you
spiritual things ; from what yourselves have
done to others." But as he had laid down
these things, lest he should seem to put to shame
the Apostles who were in the habit of receiving ;
abashing them and signifying that not as from
a forbidden thing doth he abstain from it : so
again, lest by his large store of proof and the
examples and reasonings by which he had pointed
out the propriety of receiving, he should seem
to be anxious to receive himself and therefore
to say these things ; he now corrects it. And
afterwards he laid it down more clearly where
he says, "And I wrote not these things, that it
may be so done in my case; " but here his
words are, " we did not use this right."
And what is a still greater thing, neither
could any have this to say, that being in abund-
ance we declined using it ; rather, when
necessity pressed upon us we would not yield to
the necessity. Which also in the second
Epistle he says; "I robbed other Churches,
taking wages of them that I might minister
unto you; and when I was present with you, and
was in want, I was not a burden on any man."
(2 Cor. xi. 8, 9.) And in this Epistle again,
"We both hunger, and thirst, and are naked,
and are buffeted." (i Cor. iv. 11.) And here
again he hints the same thing, saying, " But we
bear all things." For by saying, "we bear all
things," he intimates both hunger and great
straits and all the other things. " But not even
thus have we been compelled," saith he, "to
break the law which we laid down for ourselves.
Wherefore? "that we may cause no hinder-
ance to the Gospel of Christ." For since the
Corinthians were rather weak-minded, " lest we
should wound you," saith he " by receiving, we
chose to do even more than was commanded
rather than hinder the Gospel," i.e., your instruc-
tion. Now if we in a matter left free to us, and
when we Avere both enduring much hardship and
having Apostles for our pattern, used abstinence
lest we should give hindrance, (and he did not
say, "subversion," but "hindrance;" nor
simply "hindrance," but "any" hindrance,)
that we might not, so to speak, cause so much
as the slightest suspense and delay to the course
of the Word : "If now," saith he, " we used so
great care, how much more ought you to
abstain, who both come far short of the Apostles
and have no law to mention, giving you per-
mission : but contrariwise are both putting your
hand to things forbidden and things which tend
to the great injury of the Gospel, not to its
hindrance only^ ; and not even having any
pressing necessity in view." For all this dis-
cussion he had moved on account of these
Corinthians, who were making their weaker
brethren to stumble by eating of things sacrificed
to idols.
[8.] These things also let us listen to, be-
loved ; that we may not despise those who are
offended, nor, "cause any hindrance to the
Gospel of Christ ; ' ' that we may not betray our
own salvation. And say not thou to me when
thy brother is offended, "this or that, whereby
he is offended, hath not been forbidden ; it is
permitted." For I have something greater to
say to thee: "although Christ Himself have
permitted it, yet if thou seest any injured, stop
and do not use the permission." For this also
did Paul ; when he might have received, Christ
having granted permission, he received not.
Thus hath our Lord in His mercy mingled much
gentleness with His precepts that it might not
be all merely of commandment, but that we
might do much also of our own mind. Since
it was in His power, had He not been so
minded, to extend the commandments further
and to say, "he who fasts not continually, let
him be chastised ; he who keeps not his
virginity, let him be punished ; he that doth
not strip himself of all that he hath, let him
suffer the severest penalty." But he did not so,
giving thee occasion, if thou wilt, to be forward
in doing more. Wherefore both when He was
discoursing about virginity, He said, " He that
is able to receive, let him receive it : " and in
the case of the rich man, some things He com-
manded, but some He left to the determination
of his mind. For He said not, " Sell what thou
hast," but, " If thou wilt be perfect, sell."
But we are not only not forward to do more,
and to go beyond the precepts, but we fall very
short even of the measure of things commanded.
' The reading seems imperfect, and unintelligible: it is rendered
as if it were, ovk tiri T<f iyKonriv fiouov Sovvai.
Homily XXI.]
HOMILIES ON FIRST CORINTHIANS.
123
And whereas Paul suffered hunger that he might
not hinder the Gospel ; we have not the heart
even to touch what is in our own stores, though
we see innumerable souls overthrown. "Yea,"
saith one, "let the moth eat, and let not the
poor eat ; let the worm devour, and let not the
naked be clothed ; let all be wasted away with
time, and let not Christ be fed ; and this when
He hungereth." "Why, who said this?" it
will be asked. Nay, this is the very grievance,
that not in words but in deeds these things are
said : for it were less grievous uttered in words
than done in deeds. For is not this the cry,
day by day, of the inhuman and cruel tyrant,
Covetousness, to those who are led captive by
her? "Let your goods be set before informers
and robbers and traitors for luxury, and not
before the hungry and needy for their susten-
ance." Is it not ye then who make robbers?
Is it not ye who minister fuel to the fire of the
envious ? Is it not ye who make vagabonds and
traitors, putting your wealth before them for a
bait? What madness is this? (for a madness it
is, and plain distraction,) to fill your chests
with apparel, and overlook him that is made
after God's image and similitude, naked and
trembling with cold, and with difficulty keep-
ing himself upright.
"But he pretends," saith one, "this tremor
and weakness." And dost thou not fear lest a
thunderbolt from heaven, kindled by this word,
should fall upon thee? (For I am bursting
with wrath: bear with me.) Thou, I say,
pampering and fattening thyself and extending
thy potations to the dead of night and comfort-
ing thyself in soft coverlets, dost not deem thy-
self liable to judgment, so lawlessly using the
gifts of God : (for wine was not made that we
should be drunken; nor food, that we should
1 jamper our appetites ; nor meats, that we should
distend the belly.) But from the poor, the
wretched, from him that is as good as dead,
from him demandest thou strict accounts, and
dost thou not fear Christ's tribunal, so full of all
awfulness and terror? Why, if he do play the
hypocrite, he doth it of necessity and want,
1 lecause of thy cruelty and inhumanity, requir-
ing the use of such masks and refusing all incli-
nation to mercy. For who is so wretched and
miserable as without urgent necessity, for one
loaf of bread, to submit to such disgrace, and
to bewail himself and endure so severe a ptm-
ishment? So that this hypocrisy of his goeth
about, the herald of thine inhumanity. For
since by supplicating and beseeching and utter-
ing piteous expressions and lamenting and weep-
ing and going about all day, he doth not obtain
even necessary food, he devised perhaps even
this contrivance also, the disgrace and blame
whereof falls not so much on himself as on
thee : for he indeed is meet to be pitied because
he hath fallen into so great necessity; but we
are worthy of innumerable punishments because
we compel the poor to suffer such things. For
if we would easily give way, never would he
have chosen to endure such things.
And why speak I of nakedness and trembling?
For I will tell a thing yet more to be shuddered
at, that some have been compelled even to
deprive their children of sight at an early age in
order that they might touch our insensibility.
For since when they could see and went about
naked, neither by their age nor by their mis-
fortunes could they win favor of the unpitying,
they added to so great evils another yet sterner
tragedy, that they might remove their hunger ;
thinking it to be a lighter thing to be deprived
of this common light and that sunshine which
is given to all, than to struggle with continual
famine and endure the most miserable of deaths.
Thus, since you have not learned to pity pov-
erty, but delight yourselves in misfortunes, they
satisfy your insatiable desire, and both for them-
selves and for us kindle a fiercer flame in hell.
[9.] And to convince you that this is the rea-
son why these and such like things are done, I
will tell you of an acknowledged proof which
no man can gainsay. There are other poor men,
of light and unsteady minds and not knowing
how to bear hunger, but rather enduring every
thing than it. These having often tried to deal
with us by piteous gestures and words and find-
ing that they availed nothing, have left off those
supplications and thenceforward our very won-
der-workers are surpassed by them, some chew-
ing the skins of worn-out shoes, and some
fixing sharp nails into their heads, others lying
about in frozen pools with naked stomachs, and
others enduring different things yet more horrid
than these, that they may draw around them
the ungodly spectators. And thou, while these
things are going on, standest laughing and won-
dering the while and making a fine show of
other men's miseries, our common nature dis-
gracing itself. And what could a fierce demon
do more? Next, you give him money in abun-
dance that he may do these things more
promptly. And to him that prays and calls on
God and approaches with modesty, you vouch-
safe neither an answer nor a look : rather you
utter to him, continually teazing you, those dis-
gusting expressions, " Ought this fellow to live?
or at all to breathe and see this sun ? " whereas
to the other sort you are both cheerful ami
liberal, as though you were appointed to dis-
pense the prize of that ridiculous and Satanic
unseemliness. Wherefore with more propriety
to those who appoint these sports and bestow
nothing till they see others punishing them-
selves, might these words be addressed, " Ought
124
WORKS OF ST. CHRYSOSTOM.
[Homily XXI.':
these men to live, to breathe at all, or see the
sun, who trangress against our common nature,
who insult God?" For whereas God saith,
"Give alms, and I give thee the kingdom of
heaven," thou hearest not : but when the Devil
shews thee a head pierced with nails, on a sud-
den thou hast become liberal. And the con-
trivance of the evil spirit pregnant with so much
mischief, hath wrought upon thee more than
the promise of God bringing innumerable bless-
ings. If gold were to be laid down to prevent
the doing of these things or the looking upon
them when done, there is nothing which thou
oughtest not to practise and endure, to get rid
of so excessive madness ; but ye contrive every
thing to have them done, and look on the doing
of them. Still askest thou then, tell me, to
what end is hell-fire? Nay, ask not that any
more, but how is there one hell only ? For of
how many punishments are not they worthy,
who get up this cruel and merciless spectacle
and laugh at what both they and yourselves
ought to weep over ; yea, rather of the two, ye
who compel them to such unseemly doings.
" But I do not compel them," say you.
What else but compelling is it, I should like to
know ? Those who are more modest and shed
tears and invoke God, thou art impatient even
of listening to ; but for these thou both findest
silver in abundance and bringest around thee
many to admire them.
" Well, let us leave off," say you, " pitying
them. And dost thou too enjoin this ? " Nay,
it is not pity, O man, to demand so severe a
punishment for a few pence, to order men to
maim themselves for necessary food and cut into
many pieces the skin of their head so merci-
lessly and pitifully. " Gently," say you, " for
it is not we who pierce those heads." Would
it were thou, and the horror would not be so
horrible. For he that slays a man does a much
more grievous' thing than he who bids him slay
himself, which indeed happens in the case of
these persons. For they endure more bitter
pains when they are bidden to be themselves
the executors of these wicked commands.
And all this in Antioch, where men were first
called Christians, wherein are bred the most
civilized of mankind, where in old time the
fruit of charity flourished so abundantly. For
not only to those at hand but also to those very
far off, they used to send, and this when famine
was expected.
[ic] What then ought we to do? say you.
To cease from this savage practice : and to con-
vince all that are in need that by doing these
things they will gain nothing, but if they
modestly approach they shall find your liberal-
' Xa^fTMTepov ; the sense seems to require " Uss grievous:"
perhaps the negative has slipped out of the text.
ity great. Let them be once aware of this,
even though they be of all men most miserable,
they will never choose to punish themselves so
severely, I pledge myself; nay, they will even
give you thanks foi delivering them both from
the mockery and the pain of that way of life.
But as it is, for charioteers you would let out
even your own children, and for dancers you
would throw away your very souls, while for
Christ an hungered you spare not the smallest
portion of your substance. But if you give a
little silver, you think as much of it as if you
had laid out all you have, not knowing that not
the giving but the giving liberally, this is true
almsgiving. Wherefore also it is not those sim-
ply who give whom the prophet proclaims and
calls happy, but those who bestow liberally.
For he doth not say simply. He hath given, but
what? (Ps. cxii. 8.) " he hath dispersed abroad,
he hath given to the poor." For what profit is
it, when out of it thou givest as it were a glass
of water out of the sea, and even a widow's
magnanimity is beyond thy emulation? And
how wilt thou say, " Pity me, O Lord, accord-
ing to thy great pity, and according to the mul-
titude of thy mercies blot out my transgression,"
thyself not pitying according to any great pity,
nay, haply not according to any little. For I
am greatly ashamed, I own, when 1 see many
of the rich riding upon their golden-bitted
chargers with a train of domestics clad in gold,
and having couches of silver and other and
more pomp, and yet when there is need to give
to a poor man, becoming more beggarly than
the very poorest.
[i I.] But what is their constant talk ? " He
hath," they say, "the common church-allow-
ance." And what is that to thee? For thou
wilt not be saved because I give ; nor if the
Church bestow hast thou blotted out thine own
sins. For this cause givest thou not, because
the Church ought to give to the needy ?
Because the priests pray, wilt thou never pray
thyself? And because others -fast, wilt thou be
continually drunken ? Knowest thou not that
God enacted not almsgiving so much for the
sake of the poor as for the sake of the persons
themselves who bestow ?
But dost thou suspect the priest ? Why this
thing itself, to begin with, is a grievous sin.
However, I will not examine the matter too
nicely. Do thou it all in thine own person,
and so shalt thou reap a double reward. Since
in fact, what we say in behalf of almsgiving, we
say not, that thou shouldest offer to us, but that
thou shouldest thyself minister by thine own
hands. For if thou bringest thine alms to me,
perhaps thou mayest even be led captive by
vain-glory, and oftentimes likewise thou shalt go
away offended through suspicion of something"
HoMiLV XXL]
HOMILIES ON FIRST CORINTHIANS.
125
j evil : but if ye do all things by yourselves, ye
I shall both be rid of offences and of unreason-
able suspicion, and greater is your reward.
I Not therefore to compel you to bring your
! money hither, do I say these things ; nor from
i indignation on account of the priests being ill-
j reported of. For if one must be indignant and
i ^qieve, for you should be our grief, who say this
\ ill. Since to them who are spoken ill of falsely
and vainly the reward is greater, but to the
sneakers the condemnation and punishment is
licavier. I say not these things therefore in
their behalf, but in solicitude and care for you.
For what marvel is it if some in our generation
are suspected, when in the case of those holy
men who imitated the angels, who possessed
nothing of their own, I mean the Apostles,
there was a murmuring in the ministration to
the widows (Acts vi. i.) that the poor were
overlooked ? when ' ' not one said that aught of
the things he possessed was his own, but they
had all things common ? " (Acts iv. 32.)
Let us not then put forward these pretexts,
nor account it an excuse that the Church is
wealthy. But when you see the greatness of her
substance, bear in mind also the crowds of poor
who are on her list, the multitudes of her sick,
her occasions of endless expenses. Investigate,
scrutinize, there is none to forbid, nay, they are
€ven ready to give you an account. But I wish
to go much farther. Namely, when we have
given in our accounts and proved that our
expenditure is no less than our income, nay,
sometimes more, I would gladly ask you this
further question : When we depart hence and
shall hear Christ saying, " Ye saw me hungry,
and gave me no meat ; naked, and ye clothed
me not ; ' ' what shall we say ? what apology
shall we make ? Shall we bring forward such
and such a person who disobeyed these com-
mands ? or seme of the priests who were sus-
pected ? "Nay, what is this to thee? for I
accuse thee," saith He, "of those things
wherein thou hast thvself sinned. And the
apology for these would be, to have washed
away thine own offences, not to point to others
whose errors have been the same as thine."
In fact, the Church through your meanness is
compelled to have such property as it has now.
Since, if men did all things according to the
apostolical laws, its revenue should have been
your good will, which were both a secure chest
and an inexhaustible treasury. But now when
ye lay up for yourselves treasures upon the earth
and shut up all things in your own stores, while
the Church is compelled to be at charges with
bands of widows, choirs of virgins, sojournings
of strangers, distresses of foreigners, the misfor-
tunes of prisoners, the necessities of the sick and
maimed, and other such like causes, what must
be done ? Turn away from all these, and block
up so many ports ? Who then could endure the
shipwrecks that would ensue; the weepings, the
lamentations, the wailings which would reach
us from every quarter ?
Let us not then speak at random what comes
into our mind. For now, as I have just said,
we are really prepared to render up our accounts
to you. But even if it were the reverse, and ye
had corrupt teachers plundering and grasping at
every thing, not even so were their wickedness
an apology for you. For the Lover of mankind
and All-wise, the Only-Begotten Son of God,
seeing all things, and knowing the chance that
in so great length of time and in so vast a world
there would be many corrupt priests ; lest the
carelessness of those under their rule should
increase through their neglect, removing every
excuse for indifference; "In Moses' seat,"
saith He, "sit the Scribes and the Pharisees;
all things, therefore, whatsoever they bid you,
these do ye, but do not ye after their works: "
implying, that even if thou hast a bad teacher,
this will not avail thee, shouldest thou not attend
to the things which are spoken. For not from
what thy teacher hath done but from what thou
hast heard and disobeyed, from that, I say, doth
God pass his sentence upon thee. So that if
thou doest the things commanded, thou shalt
then stand with much boldness : but if thou dis-
obey the things spoken, even though thou
shouldest show ten thousand corrupt priests, this
will not plead for thee at all. Since Judas also
was an apostle, but nevertheless this shall never
be any apology for the sacrilegious and covetous.
Nor will any be able when accused to say,
" Why the Apostle was a thief and sacrilegious,
and a traitor ; " yea, this very thing shall most
of all be our punishment and condemnation that
not even by the evils of others were we corrected.
For this cause also these things were written
that we might shun all emulation of such things.
Wherefore, leaving this person and that, let
us take heed to ourselves. For ' ' each of us
shall give account of himself to God." In order
therefore that we may render up this account
with a good defence, let us well order our own
lives and stretch out a liberal hand to the needy,
knowing that this only is our defence, the show-
ing ourselves to have rightly done the things
commanded ; there is no other whatever. .\nd
if we be able to produce this, wc shall escape
those intolerable pains of hell, and obtain the
good things to come ; unto which may we all
attain, by the grace and mercy of our Lord Jesus
Christ, with Whom, to the Father and the Holy
Ghost, be glory, power, and honor, now and
ever, and world without end. Amen.
HOMILY XXII
I Cor. ix. 13, 14.
Know ye not that they which minister about sacred
things eat of the temple ? and they which wait upon
the ahar have their portion with the altar ? Even so
did the Lord ordain that they which proclaim the
Gospel should live of the Gospel.
He takes great care to show that the receiving
was not forbidden. Whereupon having said so
much before, he was not content but proceeds
also to the Law, furnishing an example closer to
the point than the former. For it was not the
same thing to bring forward the oxen and to
adduce the law expressly given concerning
priests.
But consider, I pray, in this also the wisdom
of Paul, how he mentions the matter in a way
to give it dignity. For he did not say, " They
which minister about sacred things receive of
those who offer them." But what? ''They
eat of the temple: " so that neither they who
receive may be blamed nor they who give may
be lifted up. Wherefore also what follows he
hath set down in the same way.
For neither did he say, " They which wait
upon the altar receive of them which sacrifice,"
but, "have their portion with the altar." For
the things offered now no longer belonged to
those who offered them, but to the temple and
the altar. And he said not, ' ' They receive the
holy things," but, they " eat of the temple,"
indicating again their moderation, and that it
behoves them not to make money nor to be
rich. And though he say that they have their
portion "with the altar," he doth not speak of
equal distribution but of relief given them as
their due. And yet the case of the Apostles was
much stronger. For in the former instance the
priesthood was an honor, but in the latter it was
dangers and slaughters and violent deaths.
Wherefore all the other examples together did
not come up to the saying, " If we sowed unto
you spiritual things:" since in saying, "we
sowed," he points out the storms, the danger,
the snares, the unspeakable evils, which they
endured in preaching. Nevertheless, though the
superiority was so great, he was unwilling either
to abase the things of the old law or to exalt the
things which belong to himself : nay he even con-
tracts his own, reckoning the superiority not from
126
the dangers, but from the greatness of the gift.
For he said not, "if we have jeoparded our-
selves," or "exposed ourselves to snares," but,
" if we sowed unto you spiritual things."
And the part of the priests, as far as possible,
he exalts, saying, "They which minister about
sacred things," and " they that wait upon the
altar," thereby intending to point out their con-
tinual servitude and patience. Again, as he had
spoken of the priests among the Jews, viz. both
the Levites and the Chief Priests, so he hath
expressed each of the orders, both the inferior
and the superior; the one by saying, "they
which minister about sacred things," and the
other by saying, "they which wait upon the
altar." For not to all was one work com-
manded ; but some were entrusted with the
coarser, others with the more exalted offices.
Comprehending therefore all these, lest any
should say, "why talk to us of the old law?
knowest thou not that ours is the time of more
perfect commandments? " after all those topics
he placed that which is strongest of all, saying,
Ver. 14. "Even so did the Lord ordain that
they who proclaim the Gospel should live of
the Gospel."
Nor doth he even here say that they are sup-
ported by men, but as in the case of the priests,
of "the temple" and "of the altar," so like-
wise here, "of the Gospel;" and as there
he saith, "eat," so here, "live," not make
merchandize nor lay up treasures. "For the
laborer," saith He, "is worthy of his hire."
[2.] Ver. 15. " But I have used none of these
things': "
What then if thou hast not used them now,
saith one, but intendest to use them at a future
time, and on this account sayest these things.
Far from it ; for he speedily corrected the
notion, thus saying ;
" And I write not these things that it may be
so done in my case."
And see with what vehemence he disavows
and repels the thing :
" For it were good for me rather to die, than
that any man should make my glorying void."
And not once nor twice, but many times he
uses this expression. For above he said, "We
Homily XXII.]
HOMILIES ON FIRST CORINTHIANS.
127
did not use this right: " and after this again,
"that I abuse not my right: " and here, " but
I have used none of these things." "These
things;" what things? The many examples. •
That is to say, many things giving me license;
the soldier, the husbandman, the shepherd, the
Apostles, the law, the things done by us unto
you, the things done by you unto the others,
the priests, the ordinance of Christ ; by none of
these have I been induced to abolish my own
law, and to receive. And speak not to me of
the past : (although I could say, that I have
endured much even in past times on this
account,) nevertheless I do not rest on it alone,
but likewise concerning the future I pledge
myself, that I would choose rather to die of
hunger than be deprived of these crowns.
"For it were good for me rather to die,"
saith he, ' ' than that any man should make my
glorying void."
He said not, "that any man should abolish
my law," but, "my glorying." For lest any
should say, ' ' he doth it indeed but not cheer-
fully, but with lamentation and grief," willing
to show the excess of his joy and the abundance
of his zeal, he even calls the matter "glory-
ing." So far was he from vexing himself that
he even glories, and chooses rather to die than
to fall from this ' ' glorying. ' ' So much dearer
to him even than life itself was that proceeding
of his.
[3.] Next, he exalts it from another considera-
tion also, and signifies that it was a great thing,
not that he might show himself famous, (for far
was he from that disposition,) but to signify
that he rejoices, and with a view more abun-
dantly to take away all suspicion. For on this
account, as I before said, he also called it a
glorying : and what saith he?
Ver. 16, 17,18. " For if I preach the Gospel,
I have nothing to glory of; for necessity is laid
upon me ; for woe is unto me, if I preach not
the Gospel ! For if I do this of mine own will,
I have a reward : but if not of mine own will, I
have a stewardship entrusted to me. What then
is my reward ? That when I preach the Gospel,
I may make the Gospel of Christ without charge,
so as not to use to the full my right in the
Gospel."
What sayest thou ? tell me. " If thou preach
the Gospel, it is nothing for thee to glory of,
but it is, if thou make the Gospel of Christ with-
out charge?" Is this therefore greater than
that? By no means ; but in another point of
view it hath some advantage, inasmuch as the
one is a command, but the other is a good deed
of my own free-will : for what things are done
' [Better, "None of these preogatives," such as freedom from
restrictions as to food, freedom to marry, and authority to claim
maintenance from the churches. Edwards in lo. C.]
beyond the commandment, have a great reward
in this respect : but such as are in pursuance of
a commandment, not so great : and so in this
j respect he says, the one is more than the other ;
not in the very nature of the thing. For what
I is equal to preaching ; since it maketh men vie
I even with the angels themselves. Nevertheless
since the one is a commandment and a debt,
the other a forwardness of free-will, in this
respect this is more than that. Wherefore he
saith, explaining the same, what I just nov/
mentioned :
"For if I do this of mine own will, I have a
reward, but if not of mine own will, a steward-
ship is entrusted to me; " taking the words of
mine own "will " and " not of mine own will,"
of its being committed or not committed to him.
And thus we must understand the expression,
" for necessity is laid upon me ; " not as though
he did aught of these things against his will,
God forbid, but as though he were bound by
the things commanded, and for contradistinc-
tion to the liberty in receiving before men-
tioned. Wherefore also Christ said to the
disciples, (St. Luke xvii. 10.) "When ye have
done all, say. We are unprofitable servants ; for
we have done that which was our duty to do."
" What then is my reward? That when I
preach the Gospel, I may make the Gospel with-
out charge." What then, tell me, hath Peter
no reward ? Nay, who can ever have so great
an one as he ? And what shall we say of the
other Apostles? How then said he, " If I do
this of mine own will I have a reward, but if
not of mine own will, a stewardship is entrusted
to me?" Seest thou here also his wisdom?
For he said not, " But if not of mine own will,"
I have no reward, but, " a stewardship is com-
mitted unto me:" implying that even thus he
hath a reward, but such as he obtains who hath
performed what was commanded, not such as
belongs to him who hath of his own resources
been generous and exceeded the commandment.
"What then is the reward? That, when I
preach the Gospel," saith he, "I may make the
Gospel without charge, so as not to use to the
full my right in the Gospel." See how through-
out he uses the term "right," intimating this,
as I have often observed ; that neither are they
who receive worthy of blame. But he added,
"in the Gospel," partly to show the reason-
ableness of it, partly also to forbid our carrying
the matter out into every case. For the teacher
ought to receive, but not the mere drone also.^
' [Chrysostom's view of this difficult passage appears to be :
" If my preaching the Gospel is an optional thing, I have a reward ;
if on the other liand it is not optional but obligatory, then reward
is out of the question (Luke xvii. lo). But it is obligatory in my
case, and yet I have a reward, viz. the privilege of preaching
gratuitously." This is one of Paul's felicitous paradoxes. "The
consciousness of preaching freely a free Gospel was his pay for
declining to be paid." C.]
128
WORKS OF ST. CHRYSOSTOM.
[Homily XXII
[4.] Ver. 19. " For though I was free from
all men, I brought myself under bondage to all,
that I might gain the more."
Here again he introduces another high step
in advance. For a great thing it is even not to
receive, but this which he is about to mention
is much more than that. What then is it that
he says? "Not only have I not received,"
saith he, " not only have I not used this right,
but 1 have even made myself a slave, and in a
slavery manifold and universal. For not in
money alone, but, which was much more than
money, in employments many and various have
I made good this same rule : and I have made
myself a slave when I was subject to none, hav-
ing no necessity in any respect, (for this is the
meaning of, ' ' though I was free from all
men; ") and not to any single person have I
been a slave, but to the whole world."
Wherefore also he subjoined, " I brought
myself under bondage to all." That is, "To
preach the Gospel I was commanded, and to
proclaim the things committed to my trust ;
but the contriving and devising numberless
things beside, all that was of my own zeal.
For I was only under obligation to invest the
money, whereas I did every thing in order to
get a return for it, attempting more than was
commanded." Thus doing as he did all things
of free choice and zeal and love to Christ, he
had an insatiable desire for the salvation of
mankind. Wherefore also he used to overpass
by a very great deal the lines marked out, in
every way springing higher than the very
heaven.
[5.] Next, having mentioned his servitude, be
describes in what follows the various modes of
it. And what are these ?
Ver. 20. " And I became, " says he, "to the
Jews as a Jew, that I might gain Jews." And
how did this take place? When he circum-
cised that he might abolish circumcision.
Wherefore he said not, "a Jew," but, " as a
Jew," which was a wise arrangement. What
sayest thou ? The herald of the world and he
who touched the very heavens and shone so
bright in grace, doth he all at once descend so
low? Yea. For this is to ascend. For you
are not to look to the fact only of his descend-
ing, but also to his raising up him that was
bowed down and bringing him up to him-
self.
" To them that are under the law, as under
the law, not being myself under the law, that I
might gain them that are under the law."
Either it is the explanation of what went before,
or he hints at some other thing besides the
former: calling those Jews, who were such
originally and from the first: but "under the
law," the proselytes, or those who became be-
lievers and yet adhered to the law. For they
were no longer as Jews, yet 'under the law.'
And when was he under the law? When he
shaved his head ; when he offered sacrifice.
Now these things were done, not because his
mind changed, (since such conduct would have
been wickedness,) but because his love conde-
scended. For that he might bring over to this
faith those who were really Jews, he became
such himself not really, showing himself such
only, but not such in fact nor doing these things
from a mind so disposed. Indeed, how could
he, zealous as he was to convert others also, and
doing these things only in order that he might
free others who did them from that degradation?
Ver. 21. "To them that are without law, as
without law." These were neither Jews, nor
Christians, nor Greeks ; but ' outside of the
Law,' as was Cornelius, and if there were any
others like him. For among these also making
his appearance, he used to assume many of
their ways. But some say that he hints at his
discourse with the Athenians from the inscrip
tion on the altar, and that so he saith, "to
them that are without law, as without law."
Then, lest any should think that the matter
was a change of mind, he added, "not being
without law to God, but under law to Christ ; "
i.e., " so far from being without law, I am not
simply under the Law, but I have that law
which is much more exalted than the older one,
viz. that of the Spirit and of grace. ' ' Wherefore
also he adds, " to Christ." Then again, hav-
ing made them confident of his judgment, he
states also the gain of such condescension, say-
ing, " that I might gain them that are without
law." And every where he brings forward the
cause of his condescension, and stops not even
here, but says,
Ver. 22. "To the weak became I weak, that
I might gain the weak : " in this part coming to
their case, with a view to which also all these
things have been spoken. However, tho'se
were much greater things, but this more to the
purpose; whence also he hath placed it after
them. Indeed he did the same thing likewise
in his Epistle to the Romans, when he was find-
ing fault about meats ; and so in many other
places.
Next, not to waste time by naming all sever-
ally, he saith, "I am become all things to all
men, that I may by all means save some."
Seest thou how far it is carried? " I am be-
come all things to all men," not expecting,
however, to save all, but that I may save though
it be but a few. And so great care and service
have I undergone, as one naturally would who
was about saving all, far however from hoping
to gain all: which was truly magnanimous^
Homily XXII.]
HOMILIES ON FIRST CORINTHIANS.
129
and a proof of burning zeal. Since likewise
the sower sowed every where, and saved not all
the seed, notwithstanding he did his part. And
having mentioned the fewness of those who are
saved, again, adding, "by all means," he con-
soled those to whom this was a grief. For
though it be not possible that all the seed should
be saved, nevertheless it cannot be that all
should perish. Wherefore he said, "by all
means," because one so ardently zealous must
certainly have some success.
Ver. 23. "And I do all things for the Gos-
pel's sake, that I may be a joint partaker
thereof."
" That is, that I may seem also myself to
have added some contribution of mine own,
and may partake of the crowns laid up for the
faithful. For as he spake of "living of the
Gospel," i.e, of the believers; so also here,
"that I may be a joint partaker in the Gospel,
that I may be able to partake with them that
have believed in the Gospel." Uo you per-
ceive his humility, how in the recompense of
rewards he places himself as one of the many,
though he had exceeded all in his labors ?
whence it is evident that he would in his reward
also. Nevertheless, he claims not to enjoy the
first prize, but is content if so be he may par-
take with the others in the crowns laid up for
them. But these things he said, not because he
did this for any reward, but that hereby at least
he might draw them on, and by these hopes
might induce them to do all things for their
brethren's sake. Seest thou his wisdom ! Seest
thou the excellency of his perfection? how he
wrought beyond the things commanded, not
receiving when it was lawful to receive. Seest
thou the exceeding greatness of his condescen-
sion? how he that was " under law to Christ,"
and kept that highest law, "to them that were
without law," was "as one without law," to the
Jews, as a Jew, in either kind showing himself
preeminent, and surpassing all.
[6.] This also do thou, and think not being
eminent, that thou lowerest thyself, when for
thy brother's sake thou submittest to some abase-
ment. For this is not to fall, but to descend.
For he who falls, lies prostrate, hardly to be
raised up again ; but he who descends shall also
rise again with much advantage. As also Paul
descended indeed alone, but ascended with the
whole world : not acting a part, for he would
not have sought the gain of them that are saved
had he been acting. Since the hypocrite seeks
men's perdition, and feigns, that he may receive,
not that he may give. But the apostle not so :
as a physician rather, as a teacher, as a father,
the one to the sick, the other to the disciple, the
third to the son, condescends for his correction,
not for his hurt ; so likewise did he.
To show that the things which have been
stated were not pretence; in a case where he is
not compelled to do or say any such thing but
means to express his affection and his confi-
dence ; hear him saying, (Rom. viii. 39.)
" neither life, nor death, nor angels, nor princi-
palities, nor powers, nor things present, nor
things to come, nor height, nor depth, nor any
other creature, shall be able to separate us from
the love of God which is in Christ Jesus our
Lord." Seest thou a love more ardent than
fire? So let us also love Christ. For indeed it
is easy, if we will. For neither was the Apostle
such by nature. On this account, you see, his
former life was recorded, so contrary to this,
that we may learn that the work is one of
choice, and that to the willing all things are
easy.
Let us not then despair, but even though thou
be a reviler, or covetous, or whatsoever thou art,
consider that Paul Avas (i Tim. i. 13, 16.) "a
blasphemer, and persecutor, and injurious, and
the chief of sinners," and suddenly rose to the
very summit of virtue, and his former life proved
no hindrance to him. And yet none with so
great frenzy clings to vice as he did to the war
against the Church. For at that time he put his
very life into it ; and because he had not ten
thousand hands that he might stone Stephen
with all of them, he was vexed. Notwithstand-
ing, even thus he found how he might stone him
with more hands, to wit, those of the false wit-
nesses whose clothes he kept. And again, when
he entered into houses like a wild beast and no
otherwise did he rush in, haling, tearing men
and women, filling all things with tumult and
confusion and innumerable conflicts. For
instance, so terrible was he that the Apostles,
(Acts ix. 26.) even after his most glorious change,
did not yet venture to join themselves to him.
Nevertheless, after all those things he became
such as he was : for I need not say more.
[7.] Where now are they who build up the
necessity of fate against the freedom of the will?
Let them hear these things, and let their mouths
be stopped. For there is nothing to hinder him
that willeth to become good, even though before
he should be one of the vilest. And in fact we
are more aptly disposed that way, inasmuch as
virtue is agreeable to our nature, and vice con-
trary to it, even as sickness and health. For
God hath given us eyes, not that we may look
wantonly, but that, admiring his handi-work,
we may worship the Creator. And that this is
the use of our eyes is evident from the things
which are seen. For the lustre of the sun and
of the sky we see from an immeasurable dis-
tance, but a woman's beauty one cannot discern
so far off. Seest thou that for this end our eye
was chiefly given ? Again, he made the ear that
I30
WORKS OF ST. CHRYSOSTOM.
[Homily XXII.
we should entertain not blasphemous words, but
saving doctrines. Wherefore you see, when it
receives any thing dissonant, both our soul shud-
ders and our very body also. ' ' For, ' ' saith one,
(Ecclus. xxvii. 5.) "the talk of him that swear-
eth much maketh the hair stand upright." And
if we hear any thing cruel or merciless, again
our flesh creeps; but if any thing decorous and
kind, we even exult and rejoice. Again, if our
mouth utter base words, it causes us to be
ashamed and hide ourselves, but if grave words,
it utters them with ease and all freedom. Now
for those things which are according to nature
no one would blush, but for those which are
against nature. And the hands when they steal
hide themselves, and seek excuses ; but if they
give alms, they even glory. So that if we will,
we have from every side a great inclination
towards virtue. But if thou talk to me of the
pleasure which arises from vice, consider that
this also is a thing which we reap more of from
virtue. For to have a good conscience and to
be looked up to by all and to entertain good
hopes, is of all things most pleasant to him that
hath seen into the nature of pleasure, even as
the reverse is of all things the most grievous to
him that knows the nature of pain ; such as to
be reproached by all, to be accused by our own
conscience, to tremble and fear both at the
future and the present.
And that what I say may become more evi-
dent, let us suppose for argument's sake one man
having a wife, yet defiling the marriage-bed of
his neighbor and taking pleasure in this wicked
robbery, enjoying his paramour. Then let us
again oppose to him another who loves his own
spouse. And that the victory may be greater
and more evident, let the man who enjoys his
own wife only, have a fancy also for the other,
the adulteress, but restrain his passion and do
nothing evil : (although neither is this pure
chastity.) However, granting more than is
necessary, that you may convince yourself how
great is the pleasure of virtue, for this cause have
we so framed our story.
Now then, having brought them together, let
us ask them accordingly, whose is the pleasanter
life : and you will hear the one glorying and
exulting in the conquest over his lust : but the
other — or rather, there is no need to wait to be
informed of any thing by him. For thou shalt
see him, though he deny it times without num-
ber, more wretched than men in a prison. For
he fears and suspects all, both his own wife and
the husband of the adulteress and the adulteress
herself, and domestics, and friends, and kins-
men, and walls, and shadows, and himself, and
what is worst of all, he hath his conscience cry-
ing out against him, barking aloud every day.
But if he should also bring to mind the judg-
ment-seat of God, he will not be able even to
stand. And the pleasure is short : but the pain
from it unceasing. For both at even, and in
the night, in the desert and the city, and every
where, the accuser haunts him, pointing to a
sharpened sword and the intolerable punishment,
and with that terror consuming and wasting
him. But the other, the chaste person, is free
from all these things, and is at liberty, and with
comfort looks upon his wife, his children, his
friends, and meets all with unembarrassed eyes.
Now if he that is enamored but is master of
himself enjoy so great pleasure, he that indulges
no such passion but is truly chaste, what har-
bor, what calm will be so sweet and serene as
the mind which he will attain ? And on this
account you may see few adulterers but many
chaste persons. But if the former were the
pleasanter, it Avould be preferred by the greater
number. And tell me not of the terror of the
laws. For this is not thatAvhich restrains them,
but the excessive unreasonableness, and the fact
that the pains of it are more than the pleasures,
and the sentence of conscience.
[8.] Such then is the adulterer. Now, if you
please, let us bring before you the covetous,
laying bare again another lawless passion. For
him too we shall see afraid of the same things
and unable to enjoy real pleasure : in that call-
ing to mind both those whom he hath wronged,
and those who sympathize with them, and the
public sentence of all concerning himself, he
hath ten thousand agitations.
And this is not his only vexation, but not
even his beloved object can he enjoy. For such is
the way of the covetous ; not that they may
enjoy do they possess, but that they may not
enjoy. But if this seem to thee a riddle, hear
next what is yet worse than this and more per-
plexing; that not in this way only are they deprived
of the pleasure of their goods, by their not ven-
turing to use them as they would, but also by
their never being filled with them but living in
a continual thirst : than which what can be more
grievous? But the just man is not so, but is deliver-
ed both from trembling and hatred and fear and
this incurable thirst: and as all men curse the
one, even so do all men conspire to bless the
other : and as the one hath no friend, so hath
the other no enemy.
What now, these things being so acknowledg-
ed, can be more unpleasing than vice or more
pleasant than virtue? Nay, rather, though we
should speak for ever, no one shall be able to
represent in discourse either the pain of this,
or the pleasure of the other, until we shall
experience it. For then shall we find vice more
bitter than gall, when we shall have fully tasted
the honey of virtue. Not but vice is even now
unpleasant, and disgusting, and burdensome^
Homily XXIII. ]
HOMILIES ON FIRST CORINTHIANS.
isr
and this not even her ver}^ votaries gainsay ; but
when we withdraw from her, then do we more
clearly discern the bitterness of her commands.
But if the multitude run to her, it is no marvel ;
since children also oftentimes, choosing things
less pleasant, despise those which are more
delightful ; and the sick for a momentary grati-
fication lose the perpetual and more certain joy.
But this comes of the weakness and folly of
those who are possessed with any fondness, not
of the nature of the things. For it is the
virtuous man who lives in pleasure ; he who is
rich indeed and free inaeed.
But if any one would grant the rest to virtue, —
liberty, security, freedom from cares, the fear-
ing no man, the suspecting no man, — but would
not grant it pleasure ; to laugh, and that heartily,
occurs to me, I confess, as the only course to be
taken. For what else is pleasure, but freedom
from care and fear and despondency, and the
not being under the power of any? And who
is in pleasure, tell me, the man in frenzy and
convulsion, who is goaded by divers lusts, and is
not even himself; or he who is freed from all
these waves, and is settled in the love of wisdom,
as it were in a harbor? Is it not evident, the
latter? But this would seem to be a thing
peculiar to virtue. So that vice hath merely
the name of pleasure, but of the substance it is
destitute. And before the enjoyment, it is mad-
ness, not pleasure: but after the enjoyment,
straightway this also is extinguished. Now then
if neither at the beginning nor afterwards can
one discern the pleasure of it, when will it
appear, and where?
And that thou mayest more clearly under-
stand what I say, let us try the force of the
argument in an example. Now consider. One
is enamored of a fair and lovely woman : this
man as long as he cannot obtain his desire is like
unto men beside themselves and frantic; but
after that he hath obtained it, he hath quenched
his appetite. If therefore neither at the begin-
ning doth he feel pleasure, (for the affair is mad-
ness,) nor in the end, (for by the indulgence of
his lust he cools down his wild fancy,) where
after all are we to find it ? But our doings are
not such, but both at the beginning they are
freed from all disturbance, and to the end the
pleasure remains in its bloom : nay rather there
is no end of our pleasure, nor have our good
things a limit, nor is this pleasure ever done
away.
Upon all these considerations, then, if we
love pleasure, let us lay hold on virtue that we
may win good things both now and hereafter :
unto which may we all attain, through the grace
and mercy, &c.
HOMILY XXIII.
I Cor.
Know ye not that they which run in a race run all, but
one receiveth the prize ?
Having pointed out the manifold usefulness
of condescension and that this is the highest
perfectness, and that he himself having risen
higher than all towards perfection, or rather
having gone beyond it by declining to receive,
descended lower than all again ; and having
made known to us the times for each of these,
both for the perfectness and for the condescen-
sion ; he touches them more sharply in what
follows, covertly intimating that this which was
done by them and which was counted a mark
of perfectness, is a kind of superfluous and use-
less labor. And he saith it not thus out clearly,
lest they should become insolent ; but the
methods of proof employed by him makes this
evident.
And having said that they sin against Christ
and destroy the brethren, and are nothing
IX. 24.
profited by this perfect knowledge, except char-
ity be added ; he again proceeds to a common
example, and saith,
" Know ye not that they which run in a race
run all, but one receiveth the prize?" Now
this he saith, not as though here also one only
out of many would be saved ; far from it ; but
to set forth the exceeding diligence which it is
our duty to use. For as there, though many
descend into the course not many are crowned,
but this befalls one only ; and it is not enough
to descend into the contest, nor to anoint
one's self and wrestle : so likewise here it is not
sufficient to believe, and to contend in any way ;
but unless we have so run as unto the end to
show ourselves unblameable, and to come near
the prize, it will profit us nothing. For even
though thou consider thyself to be perfect
according to knowledge, thou hast not yet
attained the whole ; which hinting at, he said,
132
WORKS OF ST. CHRYSOSTOM.
[Homily XXIIL
"so run, that ye may obtain." They had not
then yet, as it seems, attained. And having
said thus, he teaches them also the manner.
Ver. 25. " And every man that striveth in
the games is temperate in all things."
What is, "all things? " He doth not abstain
from one and err in another, but he masters
entirely gluttony and lasciviousness and
dnuikenness and all his passions. " For this,"
saith he, "takes place even in the heathen
games. For neither is excess of wine permitted
to those who contend at the time of the contest,
nor wantonness, lest they should weaken their
vigor, nor yet so much as to be busied about any
thing else, but separating themselves altogether
from all things they apply themselves to their
exercise only." Now if there these things be so
where the crown falls to one, much more here,
where the incitement in emulation is more
abundant. For here neither is one to be crown-
ed alone, and the rewards also far surpass the
labors. Wherefore also he puts it so as to
shame them, saying, " Now they do it receive
to a corruptible crown, but we an incor-
ruptible."
[2.] Ver. 26. " I therefore so run, as not un-
certainly."
Thus having shamed them from those that are
without, he next brings forward himself also,
which kind of thing is a most excellent method
of teaching : and accordingly we find him
every where doing so.
But what is, " not uncertainly ? " " Looking
to some mark," saith he, "not at random and in
vain, as ye do. For what profit have ye of
entering into idol-temples, and exhibiting for-
sooth that perfectness? None. But not such
am I, but all things whatsoever I do, I do for
the salvation of my neighbor. Whether I show
forth perfectness, it is for their sake ; or con-
descension, for their sake again : whether I
surpass Peter in declining to receive [compen-
sation], it is that they may not be offended ; or
descend lower than all, being circumcised and
shaving my head, it is that they may not be sub-
verted. This is, " not uncertainly." But
thou, why dost thou eat in idol-temples, tell me?
Nay, thou canst not assign any reasonable cause.
For "meat commendeth thee not to God;
neither if thou eat art thou the better, nor if thou
eat not art thou the worse." (iCor. viii. 8.)
Plainly then thou runnest at random : for this
is, " uncertainly."
" So fight I, as not beating the air." This
he saith, again intimating that he acted not at
random nor in vain. " For I have one at whom
I may strike, i.e., the devil. But thou dost not
strike him, but simply throwest away thy
strength."
Now so far then, altogether bearing with them,
he thus speaks. For since he had dealt some-
what vehemently with them in the preceding
part, he now on the contrary keeps back his re-
buke, reserving for the end of the discourse the
deep wound of all. Since here he says that
they act at random and in vain ; but afterwards
signifies that it is at the risk of no less than utter
ruin to their own soul, and that even apart from all
injury to their brethren, neither are they them-
selves guiltless in daring so to act.
Ver. 27. " But I buffet my body, and bring
it into bondage lest by any means, after that
I have preached to others, I myself should be
rejected."
Here he implies that they are subject to the
lust of the belly and give up the reins to it, and
under a pretence of perfection fulfil their own
greediness ; a thought which before also he was
travailing to express, when he said, "meats for
the belly, and the belly for meats." (i Cor. vi.
13.) For since both fornication is caused by
luxury, and it also brought forth idolatry, he
naturally oftentimes inveighs against this disease ;
and pointing out how great things he suffered
for the Gospel, he sets this also down among
them. " As I went," saith he, " beyond the
commands, and this when it was no light matter
forme: " (" for we endure all things," it is said,)
" so also here I submit to much labor in order
to live soberly. Stubborn as appetite is and the
tyranny of the belly, nevertheless I bridle it and
give not myself up to the passion, but endure
all labor not to be drawn aside by it."
"For do* not, I pray you, suppose that by
taking things easily I arrive at this desirable re-
sult. For it is a race and a manifold struggle,'
and a tyrannical nature cohtinually rising up
against me and seeking to free itself. But I
bear not with it but keep it down, and bring it
into subjection with many struggles." Now
this he saith that none may despairingly with-
draw from the conflicts in behalf of virtue
because the undertaking is laborious. Where-
fore he saith, "I buffet and bring into
bondage." He said not, "I kill: " nor, "I
punish " for the flesh is not to be hated, but, " I
buffet and bring into bondage ; " which is the
part of a master not of an enemy, of a teacher
not of a foe, of a gymnastic master not of an
adversary.
' ' Lest by any means, having preached to
others, I myself should be a rejected."
Now if Paul feared this who had taught so
many, and feared it after his preaching and
becoming an angel and undertaking the leader-
ship of the whole world ; what can we say ?
For, "think not," saith he, "because ye
have believed, that this is sufficient for your
salvation : since if to me neither preaching nor
^ TTayKpd.Ti.oi'.
Homily XXIII.]
HOMILIES ON FIRST CORINTHIANS.
133
teaching nor bringing over innumerable per-
sons, is enough for salvation unless I exhibit my
own conduct also unblameable, much less to
you."
[3.] Then he comes to other illustrations
again. And as above he alleged the examples
of the Apostles and those of common custom
and those of the priests, and his own, so also
here having set forth those of the Olympic
games and those of his own course, he again
proceeds to the histories of the Old Testament.
And because what he has to say will be some-
what unpleasing he makes his exhortation gen-
eral, and discourses not only concerning the
subject before him, but also generally concern-
ing all the evils among the Corinthians. And
in the case of the heathen games, ' ' Know ye
not?" saith he: but here,
Chap. X. ver. i. " For I would not, brethren,
have you ignorant."
Now this he said, implying that they were
not very well instructed in these things. And
what is this which thou wouldest not have us
ignorant of?
Ver. I — 5. "That our fathers," saith he,
"were all under the cloud, and all passed
through the sea ; and were all baptized unto
Moses in the cloud and in the sea ; and did all
eat the same spiritual meat ; and did all drink
the same spiritual drink ; for they drank of a
spiritual Rock that followed them : and the
Rock was Christ. Howbeit with most of them
God was not well pleased."
And wherefore saith he these things? To
point out that as they were nothing profited by the
enjoyment of so great a gift, so neither these by
obtaining Baptism and partaking of spiritual
Mysteries, except they go on and show forth a
life worthy of this grace. Wherefore also he
introduces the types both of Baptism and of the
Mysteries.
But what is, "They were baptized into
Moses?" Like as we, on our belief in Christ
and His resurrection, are baptized, as being
destined in our own persons to partake in the
same mysteries; for, "we are baptized," saith
he, "for the dead," i.e., for our own bodies;
even so they putting confidence in Moses, i.e.,
having seen him cross first, ventured also them-
selves into the waters. But because he wishes
to bring the Type near the Truth ; he speaks it
not thus, but uses the terms of the Truth even
concerning the Type.
Further: this was a symbol of the Font, and
that which follows, of the Holy Table. For as
thou eatest the Lord's Body, so they the manna :
and as thou drinkcst the Blood, so they water
from a rock. For though they were things of
sense which were produced, yet were they
spiritually exhibited, not according to the order
I of nature, but according to the gracious inten-
tion of the gift, and together with the body
j nourished also the soul, leading it unto faith.
On this account, you see, touching the food he
made no remark, for it was entirely different,
not in mode only but in nature also ; (for it was
manna;) but respecting the drink, since the
manner only of the supply was extraordinary
and required proof, therefore having said that
"they drank the same spiritual drink," he
added, " for they drank of a spiritual Rock that
followed them," and he subjoined, "and the
Rock was Christ." For it was not the nature of
the rock which sent forth the water, (such is his
meaning,) else would it as well have gushed out
before this time : but another sort of Rock, a
spiritual One, performed the whole, even Christ
who was every where with them and wrought
all the wonders. For on this account he said,
" that followed them "
Perceivest thou the wisdom of Paul, how in
both cases he points cut Him as the Giver, and
thereby brings the Type nigh to the Truth ?
"For He who set those things before them,"
saith he, " the same also hath prepared this our
Table : and the same Person both brought them
through the sea and thee through Baptism; and
before them set manna, but before thee His
Body and Blood."
[4.] As touching His gift then, such is the
case : now let us observe also what follows, and
consider, whether when they showed themselves
unworthy of the gift. He spared them. Nay,
this thou canst not say. Wherefore also he
added, " Howbeit with most of them God was
not well-pleased;" although He had honored
them with so great honor. Yea, it profited
them nothing, but most of them perished. The
truth is, they all perished, but that he might
not seem to prophesy total destruction to these
also, therefore he said, " most of them." And
yet they were innumerable, but their number
profited them nothing : and these were all so
many tokens of love ; but not even did this
profit them, inasmuch as they did not them-
selves show forth the fruits of love.
Thus, since most men disbelieve the things
said of hell, as not being present nor in sight ;
he alleges the things heretofore done as a proof
that God doth punish all who sin, even though
He have bestowed innumerable benefits upon
them : "for if ye disbelieve the things to
come," so he speaks, " yet surely the things
that are past ye will not disbelieve." Consider,
for example, how great benefits He bestowed
on them : from Egypt and the slavery there He
set them free, the sea He made their path, from
heaven he brought down manna, from beneath
He sent forth strange and marvellous fountains
of waters ; He was with them every where,
134
WORKS OF ST. CHRYSOSTOM.
[Homily XXIIl.
doing wonders and fencing them in on every
side : nevertheless since they showed forth
nothing worthy of this gift, He spared them
not, but destroyed them all.
Ver. 5. "For they were overthrown," saith
he, " in the wilderness." Declaring by this
word both the sweeping destruction, and the
punishments and the vengeance inflicted by
God, and that they did not so much as attain
to the rewards proposed to them. Neither were
they in the land of promise when He did these
things unto them, but without and afar some-
where, and wide of that country ; He thus vis-
iting them with a double vengeance, both by
not permitting them to see the land, and this
too though promised unto them, and also by
actual severe punishment.
And what are these things to us ? say you.
To thee surely they belong. Wherefore also he
adds,
Ver. 6. " Now these things were figures
of usi."
For as the gifts are figures, even so are the
punishments figures : and as Baptism and the
Table were sketched out prophetically, so also
by what ensued, the certainty of punishment
coming on those who are unworthy of this gift
was proclaimed beforehand for our sake that we
by these examples might learn soberness.
Wherefore also he adds,
" To the intent we should not lust after evil
things, as they also lusted." For as in the
benefits the types went before and the substance
followed, such shall be the order also in the
punishments. Seest thou how he signifies not
only the fact that these shall be punished, but
also the degree, more severely than those
ancients? For if the one be type, and the
other substance, it must needs be that the pun-
ishments should as far exceed as the gifts.
And see whom he handles first : those who
eat in the idol-temples. For having said,
"that we should not lust after evil things,"
which was general, he subjoins that which is
particular, implying that each of their sins
arose from evil lusting. And first he said this,
Ver. 7. "Neither be ye idolaters, as were
some of them ; as it is written, ' the people sat
down to eat and to drink, and rose up to
play.' "
Do you hear how he even calls them " idol-
aters?" here indeed making the declaration,
but afterwards bringing the proof. And he
assigned the cause too wherefore they ran to those
tables ; and this was gluttony. Wherefore having
said, "to the intent that we should not lust after
evil things," and having added, nor " be idola-
ters," he names the cause of such transgression ;
and this was gluttony. " For the people sat
*Tvffoi rjju.ui', rec. vers, our examples.
jdown," saith he, "to eat and to drink," and
he adds the end thereof, " they rose up to
play." "For even as they," saith he, " from
sensuality passed into idolatry ; so there is a
fear lest ye also may fall from the one into the
other." Do you see how he signifies that these,
perfect men forsooth, were more imperfect than
the others whom they censured? Not in this
respect only, their not bearing with their breth-
ren throughout, but also in that the one sin
from ignorance, but the others from gluttony.
And from the ruin of the former he reckons the
punishment to these, but allows not these to lay
upon another the cause of their own sin but
pronounces them responsible both for their in-
jury, and for their own.
' ' Neither let us commit fornication, as some of
them committed." Wherefore doth he here
make mention of fornication again, having so
largely discoursed concerning it before ? It is
ever Paul's custom when he brings a charge of
many sins, both to set them forth in order and sep-
arately to proceed with his proposed topics, and
again in his discourses concerning other things to
make mention also of the former : which thing
God also used to do in the Old Testament, in refer-
ence to each several transgression, reminding
the Jews of the calf and bringing that sin before
them. This then Paul also does here, at the
same time both reminding them of that sin, and
teaching that the parent of this evil also was
luxury and gluttony. Wherefore also he adds,
" Neither let us commit fornication, as some of
them committed, and fell in one day three and
twenty thousand."
And wherefore names he not likewise the
punishment for their idolatry ? Either because
it was clear and more notorious, or because the
plague was not so great at that time, as in the
matter of Balaam, when they joined themselves
to Baalpeor, the Midianitish women appearing
in the camp and alluring them to wantonness
according to the counsel of Balaam. For that
this evil counsel was Balaam's Moses sheweth
after this, in the following statement at the end
of the Book of Numbers. (Numb. xxxi. 8, 11, 15,
16. in our translation.) " Balaam also the son
of Beor they slew in the war of Midian with the
sword and they brought the spoils. . . . And
Moses was wroth, and said. Wherefore have ye
saved all the women alive ? ■ For these were to
the children of Israel for a stumbling-block,
according to the word of Balaam, to cause them
to depart from and despise the word of the Lord
for Peor'ssake."
Ver. 9. ' ' Neither let us tempt Christ, as some of
them also tempted, and perished by serpents. "
By this he again hints at another charge which
he likewise states at the end, blaming them
because they contended about signs. And indeed
Homily XXIIL]
HOMILIES ON FIRST CORINTHIANS.
135
they were destroyed on account of trials,
saying, "when will the good things come?
when the rewards ? ' ' Wherefore also he adds,
on this account correcting and alarming them,
Ver. 10. "Neither murmur ye, as some of
them murmured, and perished by the de-
stroyer."
For what is required is nofonly to suffer for
Christ, but also nobly to bear the things that
come on us, and with all gladness : since this
is the nature of every crown. Yea, and unless
this be so, punishment rather will attend men
who take calamity with a bad grace. Where-
fore, both the Apostles when they were beaten
rejoiced, and Paul gloried in his sufferings.
[5.] Ver. II. " Now all these things happen-
ed unto them by way of example; and they
were written for our admonition, upon whom
the ends of the ages are come."
Again he terrifies them speaking of the
"' ends," and prepares them to expect things
greater than had already taken place. " For
that we shall suffer punishment is manifest,"
saith he, " from what hath been said, even to
those who disbelieve the statements concerning
hell-fire ; but that the punishment also will be
most severe, is evident, from the more numerous
blessings which we have enjoyed, and from the
things of which those were but figures. Since,
if in the gifts one go beyond the other, it is
most evident that so it will be in the punish-
ment likewise." For this cause he both called
them types, and said that they were " written
for us," and made mention of an " end," that
he might remind them of the consummation of
all things. For not such will be the penalties
then as to admit of a termination and be done
away, but the punishment will be eternal ; for
even as the punishments in this world are ended
with the present life, so those in the next con-
tinually remain. But when he said, " the ends
of the ages," he means nothing else than that
the fearful judgment is henceforth nigh at hand.
Ver. 12. "Wherefore let him that thinketh
he standeth take heed lest he fall."
Again, he casts down their pride who thought
highly of their knowledge. For if they who
had so great privileges suffered such things ; and
some for murmuring alone were visited with
such punishment, and others for tempting, and
neither their multitude moved God to repent^
nor their having attained to such things; much
more shall it be so in our case, except we be
.sober. And well said he, " he that thinketh he
standeth : ' ' for this is not even standing as one
ought to stand, to rely on yourself: for quickly
will such an one fall : since they too, had they
not been high-minded and self-confident, but of
a subdued frame of mind, would not have
suffered these things. Whence it is evident,
that chiefly pride, and carelessness from which
comes gluttony also, are the sources of these evils.
Wherefore even though thou stand, yet take
heed lest thou fall. For our standing here is not
secure standing, no not until we be delivered out
of the waves of this present life and have sailed
into the tranquil haven. Be not therefore high-
minded at thy standing, but guard against thy
falling ; for if Paul feared vvho was firmer than
all, much more ought we to fear.
[6.] Now the Apostle's word, as we have
seen, was, "Wherefore let him that thinketh he
standeth take heed lest he fall ; " but we cannot
say even this ; all of us, so to speak, having
fallen, and lying prostrate on the ground. For
to whom am I to say this ? To him that com-
mitteth extortion every day? Nay, he lies pros-
trate with a mighty fall. To the fornicator ?
He too is cast down to the ground. To the
drunkard? He also is fallen, and knoweth not
even that he is fallen. So that it is not the sea-
son for this word, but for that saying of the
prophet which he spake even to the Jews, (Jer.
viii. 4.). "He that falleth, doth he not rise
again?" For all are fallen, and to rise again
they have no mind. So that our exhortation is
not concerning the not falling, but concerning
the ability of them that are fallen to arise. Let
us rise again then, late though it be, beloved,
let us rise again, and let us stand nobly. How
long do we lie prostrate? How long are we
drunken, besotted with the excessive desire of
the things of this life? It is a meet opportunity
now to say, (Jer. vi. 10.) "To whom shall I
speak and testify ? " So deaf are all men
become even to the very instruction of virtue,
and thence filled with abundance of evils. And
were it possible to discern their souls naked ; as
in armies when the battle is ended one may
behold some dead, and some wounded, so also
in the Church we might see. Wherefore I
beseech and implore you, let us stretch out a
hand to each other and thoroughly raise our-
selves up. For I myself am of them that are
smitten, and require one to apply some reme-
dies.
Do not however despair on this account. For
what if the wounds be severe? yet are they not
incurable ; such is our physician : only let us
feel our wounds. Although we be arrived at
the very extreme of wickedness, many are the
ways of safety which He strikes out for us.
Thus, if thou forbear to be angry with thy
neighbor, thine own sins shall be forgiven.
"For if ye forgive men," saith He, "your
heavenly Father will also forgive you." (Alat.
vi. 14.) And if thou give alms. He will remit
thee thy sins; for, "break off thy sins," saith
He, "by alms." (Dan. iv. 24.) And if thou
-l^
WORKS OF ST. CHRYSOSTOM.
[Homily XXIII.
pray earnestly, thou shalt enjoy forgiveness:
and this the widow signifieth who prevailed upon
that cruel judge by the importunity of her
prayer. And if thou accuse thine own sins,
thou hast relief: for "declare thou thine iniqui-
ties first, that thou mayest be justified:" (Is.
.xlvii. 26.) and if thou art sorrowful on account
of these things, this too will be to thee a
powerful remedy: "for I saw," saith He,
' ' that he was grieved and went sorrowful, and
I healed his ways." (Is. Ivii. 17.) And if,
when thou sufferest any evil, thou bear it nobly,
thou hast put away the whole. For this also did
Abraham say to the rich man, that "Lazarus
received his evil things, and here he is com-
forted." And if thou hast pity on the widow,
thy sins are washed away. For, "Judge,"
saith He, "the orphan, and plead for the
widow, and come and let us reason together,
saith the Lord. And if your sins be as scarlet,
I will make them white as snow ; and if they be
as crimson, I will make them white as wool."
(Is. I. 17.) For not even a single scar of the
wounds doth He suffer to appear. Yea, and
though we be come to that depth of misery into
which he fell, who devoured his father's sub-
stance and fed upon husks, and should repent,
we are undoubtedly saved. And though we
owe ten thousand talents, if we fall down before
God and bear no malice, all things are forgiven
us. Although we have wandered away to that
place whither the sheep strayed from his keeper,
even thence He recovers us again : only let us
be willing, beloved. For God is merciful.
Wherefore both in the case of him that owed
ten thousand talents, He was content with His
falling down before Him ; and in the case of
him who had devoured his father's goods, with
his return only ; and in the case of the sheep,
with its willingness tO be borne.
[7.] Considering therefore the greatness of
His mercy, let us here make Him propitious
unto us, and " let us come before His face by a
full confession," (Ps. xcv. 2. LXX.) that we may
not depart hence without excuse, and have to
endure the extreme punishment. For if in the
present life we exhibit even an ordinary diligence,
we shall gain the greatest rewards : but if we
depart having become nothing better here, even
though we repent ever so earnestly there it will
do us no good. For it was our duty to strive
while yet remaining within the lists, not after
the assembly was broken up idly to lament and
weep : as that rich man did, bewailing and
deploring himself, but to no purpose and in
vain, since he overlooked the time in which he
ought to have done these things. And not he
alone, but many others there are like him now
among the rich ; not willing to despise wealth,
but despising their own souls for wealth's sake:
at whom I cannot but wonder, when I see men
continually interceding with God for mercy,
whilst they are doing themselves incurable harm,
and unsparing of their very soul as if it were an
enemy. Let us not then trifle, beloved, let us
not trifle nor delude ourselves, beseeching God
to have mercy upon us, whilst we ourselves pre-
fer both money and luxury, and, in fact, all
things to this mercy. For neither, if any one
brought before thee a case and said in accusa-
tion of such an one, that being to suffer ten
thousand deaths and having it in his power to
rid himself of the sentence by a little money, he
chose rather to die than to give up any of his
property, would you say that he was worthy of
any mercy or compassion. Now in this same
way do thou also reason touching thyself. For
we too act in this way, and making light of our
OAvn salvation, we are sparing of our money.
How then dost thou beseech God to spare thee,
when thou thyself art so unsparing of thyself,
and honorest money above thy soul?
Wherefore also I am greatly astonished to see,
how great witchery lies hid in wealth, or rather
not in wealth, but in the souls of those that are
beguiled. For there are, there are those that
utterly derided this sorcery^ For which among
the things therein is really capable of bewitch-
ing us? Is it not inanimate matter? is it not
transitory ? is not the possession thereof
unworthy of trust? is it not full of fears and
dangers ? nay, of murders and conspiracy ? of
enmity and hatred ? of carelessness and much
vice? is it not dust and ashes? what madness
have we here ? what disease?
"But," say you, "we ought not merely to
bring such accusations against those that are so
diseased, but also to destroy the passion."
And in what other way shall 'we destroy it,
except by pointing out its baseness and how full
it is of innumerable evils ?
But of this it is not easy to persuade a lover
concerning the objects of his love. Well then,
we must set before him another sort of beauty.
But incorporeal beauty he sees not, being yet in
his disease. Well then, let us show him some
beauty of a corporeal kind, and say to him, Con-
sider the meadows and the flowers therein,
which are more sparkling than any gold, and
more elegant and transparent than all kinds of
precious stones. Consider the limpid streams
from their fountains, the rivers which like oil
flow noiselessly out of the earth. Ascend to
heaven and behold the lustre of the sun, the
beauty of the moon, the stars that cluster like
flowers^. " Why, what is this," say j^ou,
" since we do not, I suppose, make use of them
as of wealth ? ' ' Nay, we use them more than
Homily XXIII.]
HOMILIES ON FIRST CORINTHIANS.
137
wealth, inasmuch as the use thereof is more
needful, the enjoyment more secure. For thou
hast no fear, lest, like money, any one should
take them and go off: but you may be ever con-
fident of having them, and that without anxiety
or care. But if thou grieve because thou enjoy-
est them in common with others, and dost not
possess them alone like money ; it is not money,
but mere covetousness, which thou seemest to
me to be in love with: nor would even the
money be an object of thy desire, if it had been
plac ed within reach of all in common.
[8.] Therefore, since we have found the
beloved object, I mean Covetousness, come let
me show thee how she hates and abhors thee,
how many swords she sharpens against thee, how
many pits she digs, how many nooses she ties,
how many precipices she prepares ; that thus at
any rate thou mayest do away with the charm.
Whence then are we to obtain this knowledge ?
From the highways, from the wars, from the
sea, from the courts of justice. For she hath
both filled the sea with blood, and the swords of
the judges she often reddens contrary to law,
and arms those who on the highway lie in wait
day and night, and persuades men to forget
nature, and makes parricides and matricides^
and introduces all sorts of evils into man's life.
Which is the reason why Paul entitles her ' ' a
root of these things." (i Tim. vi. 10.) She
suffers not her lovers to l3e in any better condi-
tion than those who work in the mines. For as
they, perpetually shut up in darkness and in
chains, labor unprofitably ; so also these buried
in the caves of avarice, no one using any force
with them, voluntarily draw on their punish-
ment, binding on themselves fetters that cannot
be broken. And those condemned to the mines,
at least when even comes on, are released from
their toils ; but these both by day and night are
digging in these wretched mines. j\nd to those
there is a definite limit of that hard labor, but
these know no limit, but the more they dig so
much the greater hardship do they desire. And
what if those do it unwillingly, but these of
their own will ? in that thou tellest me of the
grievous part of the disease, that it is even
impossible for them to be rid of it, since they do
not so much as hate their wretchedness. But as
a swine in mud, so also do these delight to wal-
low in the noisome mire of avarice, suffering
worse things than those condemned ones. As
to the fact that they are in a worse condition,
hear the circumstances of the one, and then
thou wilt know the state of the other.
Now it is said that that soil which is impreg-
nated with gold has certain clefts and recesses in
those gloomy caverns. The malefactor then
condemned to labor in that place, taking for that
purpose a lamp and a mattock, so, we are told,
enters within, and carries with him a cruse to
drop oil from thence into the lamp, because
there is darkness even by day, without a ray of
light, as I said before. Then when the time of
day calls him to his wretched meal, himself,
they say, is ignorant of the time, but his jailor
from above striking violently on the cave, by
that clattering sound declares to those who are
at work below the end of the day.
Do ye not shudder when ye hear all this?
Let us see now, whether there be not things
more grievous than these in the case of the
covetous. For these too, in the first place,
have a severer jailor, viz. avarice, and so much
severer, as that besides their body he chains
also their soul. And this darkness also is more
awful than that. For it is not subject to sense,
but they producing it within, whithersoever
they go, carry it about with themselves. For
the eye of their soul is put out : which is the
reason why more than all Christ calls them
wretched, saying, "But if the light that is in
thee be darkness, how great is that darkness."
(S. Mat. vi. 23.) And they for their part have
at least a lamp shining, but these are deprived
even of this beam of light ; and therefore every
day they fall into countless pitfalls. And the
condemned when night overtakes them have a
respite, sailing into that calm port which is
common to all the unfortunate, I mean the
night : but against the covetous even this
harbor is blocked up by their own avarice : such
grievous thoughts have they even at night,
since then, without disturbance from any one,
at full leisure they cut themselves to pieces.
Such are their circumstances in this world ;
but those in the next, what discourse shall ex-
hibit ? the intolerable furnaces, the rivers burn-
ing with fire, the gnashing of teeth, the chains
never to be loosed, the envenomed worm, the
rayless gloom, the never-ending miseries. Let
us fear them, beloved, let us fear the fountain
of so great punishments, the insatiate madness,
the destroyer of our salvation. For it is impossible
at the same time to love both money and your
soul. Let us be convinced that wealth is dust
and ashes, that it leaves us when we depart
hence, or rather that even before our departure
it oftentimes darts away from us, and injures us
both in regard of the future and in respect of
the present life. For before hell fire, and be-
fore that punishment, even here it surrounds us
with innumerable wars, and stirs up strifes and
contests. For nothing is so apt to cause war as
avarice : nothing so apt to produce beggary,
whether it show itself in wealth or in poverty.
For in the souls of poor men also this grievous
disease ariseth, and aggravates their poverty the
more. And if there be found a poor covetous
man, such an one suffers not punishment in
i3S
WORKS OF ST. CHRYSOSTOM.
[Homily XXIV.
money, but in hunger. For he allows not him-
self to enjoy his moderate means with comfort,
but both racks his belly with hunger and
punishes his whole body with nakedness and
cold, and every where appears more squalid and
filthy than any prisoners ; and is always wailing
and lamenting as though he were more wretched
than all, though there be ten thousand poorer
than he. This man, whether he go into the
market-place, goes away with many a stripe ; or
into the bath, or into the theatre, he will still
be receiving more wounds, not only from the
spectators, but also from those upon the stage,
where he beholds not a few of the unchaste
women glittering in gold. This man again,
whether he sail upon the sea, regarding the
merchants and their richly-freighted ships and
their enormous profits, will not even count him-
self to live : or whether he travel by land,
reckoning up the fields, the suburban farms, the
inns, the baths, the revenues arising out of them,
will count his own life thenceforth not worth
living ; or whether thou shut him up at home,
he will but rub and fret the wounds received in
the market, and so do greater despite to his own
soul : and he knows only one consolation for
the evils which oppress him ; death and deliver-
ance from this life.
And these thmgs not the poor man only, but
the rich also, will suffer, who falls into this
disease, and so much more than the poor, inas-
much as the tyranny presses more vehemently on
him, and the intoxication is greater. Where-
fore also he will account himself poorer than all ;
or rather, he is poorer. For riches and poverty
are determined not by the measure of the sub-
stance, but by the disposition of the mind : and
he rather is the poorest of all, who is always
hangering after more and is never able to stay
this wicked lust.
On all these accounts then let us flee covetous- -
ness, the maker of beggars, the destroyer of
souls, the friend of hell, the enemy of the king-
dom of heaven, the mother of all evils together ;
and let us despise wealth that we may enjoy
wealth, and with wealth may enjoy also the good
things laid up for us ; unto which may we all
attain, (S:c.
HOMILY XXIV.
I Cor. X. 13.
There hath no temptation taken you, but such as man can
bear : but God is faithful, Who will not suffer you to
be tempted above that ye are able ; but will with the
temptation make also the way of escape, that ye may
be able to endure it.
Thus, because he terrified them greatly, re-
lating the ancient examples, and threw them
into an agony, saying, "Let him that thinketh
he standeth take heed lest he fall ;" though
they had borne many temptations, and had
exercised themselves many times therein ; for
" I was with you," saith he, " in weak-
ness, and in fear, and in much tremb-
ling;" (i Cor. ii. 3.) lest they should say,
" Why terrify and alarm us? we are not unex-
ercised in these troubles, for we have been both
driven and persecuted, and many and continual
dangers have we endured : " repressing again
their pride, he says, " there hath no temptation
taken you but such as man can bear," i.e., small,
brief, moderate. For he uses the expression
" man can bear^," in respect of what is small ;
as when he says, ' ' I speak after the manner of
men because of the infirmity of your flesh."
avBpuni.yov.
(Rom. vi. 19.) "Think not then great things,"
saith he, "as though ye had overcome the
storm. For never have ye seen a danger threat-
ening death nor a temptation intending
slaughter : " which also he said to the Hebrews,
" ye have not yet resisted unto blood, striving
against sin." (Heb. xii. 4.)
Then, because he terrified them, see how
again he raises them up, at the same time
recommending moderation ; in the words, "God
is faithful. Who will not suffer you to be tempted
above that ye are able." There are therefore
temptations which we are not able to bear.
And what are these? All, so to speak. For
the ability lies in God's gracious influence ; a
power which we draw down by our own will.
Wherefore that thou mayest know and see that
not only those which exceed our power, but not
even -hese which are "common to man" is it
possible without assistance from God easily to
bear, he added,
"But will with the temptation also make the
way of escape, that ye may be able to endure it."
For, saith he, not even those moderate temp-
tations, as I was remarking, may we bear by our
Homily XXIV.]
HOMILIES ON FIRST CORINTHIANS.
139
own power : but even in them we require aid
from Him in our warfare that we may pass
through them, and until we have passed, bear
them. For He gives patience and brings on a
speedy release ; so that in this way also the
temptation becomes bearable This he covertly
imtimates, saying, "will also make the way of
escape, that ye may be able to bear it :" and all
:hings he refers to Him.
[2.] Ver. 14. "Wherefore, my brethren^
^ee from idolatry."
Again he courts them by the name of kindred,
ind urges them to be rid of this sin with all speed.
For he did not say, simply, depart, but " flee; "
md he calls the matter "idolatry," and no
onger bids them quit it merely on account of
he injury to their neighbor, but signifies that
he very thing of itself is sufficient to bring a
rreat destruction.
Ver. 15. "I speak as to wise men : judge ye
vhat I say."
Because he hath cried out aloud and heigh-
ened the accusation, calling it idolatry ; that he
night not seem to exasperate them and to make
lis speech disgusting, in what follows he refers
he decision to them, and sets his judges down
in their tribunal with an encomium. " For I
peak as to wise men," saith he: which is the
nark of one very confident of his own rights, that
le should make the accused himself the judge of
lis allegations.
Thus also he more elevates the hearer, when
le discourses not as commanding nor as laying
[own the law, but as advising with them and as
ctually pleading before them. For with the
ews, as more foolishly and childishly dis-
losed, God did not so discourse, nor did
ie in every instance acquaint them with
he reasons of the commands, but merely
;njoined them; but here, because we have
he privilege of great liberty, we are even admit-
ed to be counsellors. And he discourses as
rith friends, and says, "I need no other judges,
lo ye yourselves pass this sentence upon me, I
ake you for arbiters."
[3.] Ver. 16. "The cup of blessing which
^e bless, is it not a communion of the Blood
if Christ?"
What sayest thou, O blessed Paul? When
hou wouldest appeal to the hearer's reverence,
k'hen thou art making mention of awful myster-
es, dost thou give the title of " cup of blessing"
'0 that fearful and most tremendous cup?
Vea," saith he; "and no mean title is that
f hich was spoken. For when I call it ' blessing,'
1 meln thanksgiving, and when I call it thanks-
iving I unfold all the treasure of God's good-
less, and call to mind those mighty gifts."
ince we too, recounting over the cup the
' o5eA(^oi, rec. text oyaTTTjTot, [which is well sustained. C]
unspeakable mercies of God and all that we have
been made partakers of, so draw near to Him,
and communicate ; giving Him thanks that He
hath delivered from error the whole race of
mankind^ ; that being afar off, He made them
nigh ; that when they had no hope and were
without God in the world. He constituted them
His own brethren and fellow-heirs. For these
and all such things, giving thanks, thus we
approach. " How then are not your doings
inconsistent," saith he, "O ye Corinthians;
blessing God for delivering you from idols, yet
running again to their tables? "
"The cup of blessing which we bless, is it
not a communion of the Blood of Christ?"
Very persuasively spake he, and awfully. For
what he says is this : " This which is in the cup
is that which flowed from His side, and of that
do we partake." But he called it a cup of
blessing, because holding it in our hands, we so
exalt Him in our hymn, wondering, astonished
at His unspeakable gift, blessing Him, among
other things, for the pouring out of this self-same
draught that we might not abide in error : and
not only for the pouring it out, but also for the
imparting thereof to us all. "Wherefore if
thou desire blood," saith He, "redden not
the altar of idols with the slaughter of brute
beasts, but My altar with My blood." Tell me,
what can be more tremendous than this? What
more tenderly kind? This also lovers do.
When they see those whom they love desiring
what belongs to strangers and despising their
own, they give what belongs to themselves, and
so persuade them to withdraw themselves from
the gifts of those others. Lovers, however, dis-
play this liberality in goods and money and gar-
ments, but in blood none ever did so. Whereas
Christ even herein exhibited His care and fer-
vent love for us. And in the old covenant,
because they were in an imperfect state, the
blood which they used to offer to idols He Him-
self submitted to receive, that He might separ-
ate them from those idols; which very thing
again was a proof of His unspeakable affection :
but here He transferred the service to that which
is far more awful and glorious, changing the
very sacrifice itself, and instead of the slaughter
of irrational creatures, commanding to offer up
Himself.
[4.] "The bread which we break, is it not a
communion of the Body of Christ?" Where-
fore said he not, the participation? Because he
intended to express something more and to
" " When we had fallen away, Thou didst raise us again, and
didst not cease doing all things, until Thou hadst brought us up to
Heaven, and given unto us freely Thy future Kingdom." liturgy
of St. Chrysostom. Ed. Savile. vi. 996. " When we had I'allea
from our eternal life and were exiled from the Paradise of delight:
Thou didst not cast us off to the end, but did, visit us continually,"
&c. Lit. of St. Basil, t. ii. 677: and so in all the old Liturgies ,
vid. Brett's CollectioD.
I40
WORKS OF ST. CHRYSOSTOM.
[Homily XXI
point out how close was the union : in that we
communicate not only by participating and par-
taking, but also by being united. For as that
body is united to Christ, so also are we united
to him by this bread.
But why adds he also, " which we break?"
For although in the Eucharist one may see this
done, yet on the cross not so, but the very con-
trary. For, "A bone of Him," saith one,
"shall not be broken." But that which He
suffered not on the cross, this He suffers in the
oblation for thy sake, and submits to be broken,
that he may fill all men.
Further, because he said, " a communion of
the Body," and that which communicates is
another thing from that whereof it communi-
cates ; even this which seemeth to be but a
small difference, he took away. For having
said, "a communion of the Body," he sought
again to express something nearer. Wherefore
also he added,
Ver. 17. "For we, who are many, are one
bread, one body." "For why speak I of com-
munion?" saith he, "we are that self-same
body." For what is the bread? The Body of
Christ. And what do they become who par-
take of it ? The Body ,, of Christ : not many
bodies, but one body. For as the bread con-
sisting of many grains is made one, so that the
grains no where appear; they exist indeed, but
their difference is not seen by reason of their
conjunction ; so are we conjoined both with each
other and with Christ : there not being one
body for thee, and. another for thy neighbor to
be nourished by, but the very same for all.
Wherefore also he adds,
"For we all partake of the one bread." Now
if we are all nourished of the same and all
become the same, why do we not also show
forth the, same love, and become also in this
respect one? For this was the old way too in
the time of our forefathers : "for the multitude
of them that believed," saith the text, "were
of one heart and soul." (Acts iv. 32.) Not so,
however, now, but altogether the reverse. Many
and various are the contests betwixt all, and
worse than wild beasts are we affected towards
each other's members. And Christ indeed
made thee so far remote, one with himself: but
thou dost not deign to be united even to thy
brother with due exactness, but separatest thy-
self, having had the privilege of so great love
and life from the Lord. For he gave not simply
even His own body; but because the former
nature of the flesh which was framed out of
earth, had first become deadened by sin and
destitute of life ; He brought in, as one may
say, another sort of dough and leaven. His own
flesh, by nature indeed the same, but free from
sin and fiill of life ; and gave to all to partake
thereof, that being nourished by this and layin
aside the old dead material, we might be blende
together unto that which is living and eterna
by means of this table.
[5.] Ver. 18. "Behold Israel after the flesh
have not they which eat the sacrifices commuri
ion with the altar?"
Again, from the old covenant he leads thei
unto this point also. For because they were fj
beneath the greatness of the things which ha
been spoken, he persuades them both froi
former things and from those to which the
were accustomed. And he says well, " accorc
ing to the flesh," as though they themselv(
were according to the Spirit. And what he sav
is of this nature : ' ' even from persons of th
grosser sort ye may be instructed that the
who eat the sacrifices, have communion with th
altar." Dost thou see how he intimates thj
they who seemed to be perfect have not perfec
knowledge, if they know not even this, that th
result of these sacrifices to many oftentimes is
certain communion and friendship with devil; !
the practice drawing them on by degrees ? Fl
if among men the fellowship of salt^ and th ,
table becomes an occasion and token of friend '
ship, it is possible that this may happen also i
the case of devils.
But do thou, I pray, consider, how with le
gard to the Jews he said not, "they are par
takers with God," but, " they have communit)i
with the altar ; " for what was placed thereo
was burnt : but in respect to the Body of Christ
not so. But how? It is "a Communion ot
the Lord's Body." For not with the altar, bu
with Christ Himself, do we have communion.
But having said that they have " communioi
with the altar," afterwards fearing lest he shoul(
seem to discourse as if the idols had any powe
and could do some injury, see again how h^
overthrows them, saying,
Ver. 19. "What say I then? That an ido
is any thing ? or that a thing sacrificed to idoli
is any thing? "
As if he had said, " Now these things I afifirmll
and try to witlidraw you from the idols, not a!;j
though they could do any injury or had an)j!
power : for an idol is nothing ; but I wish yoi
to despise them." "And if thou wilt have ui
despise them," saith one, " wherefore dost thov
carefully withdraw us from them?" Because
they are not offered to thy Lord.
Ver. 20.2 " For that which the Gentiles sacri-
fice," saith he, "they sacrifice to demons, anc
not to God."
' Cf. Lev. ii. 13 ; Numbers xviii. 19 ; 2 Chron. xiii, 5. Theodoref i
on the latter place says," Bya covenant of salt for ever, heexpres
ses the stability of the Kingdom , since even Barbarians often'
times upon eating with their enemies keep the peace entire, re-
viembering the salt thereof." j
^ o -^ap Qvii. rec. text dAA on S SiJfi. [which is correct. C.J '
Homily XXIV.j
HOMILIES ON FIRST CORINTHIANS.
141
Do not then run to the contrary things. For
neither if thou wert a king's son, and having
the privilege of thy father's table, shouldest
leave it and choose to partake of the table of
the condemned and the prisoners in the dun-
geon, would thy father permit it, but with great
vehemence he would withdraw thee; not as
though the table could harm thee, but because
it disgraces thy nobility and the royal table.
For verily these too are servants who have
offended; dishonored, condemned, prisoners
reserved for intolerable punishment, account-
able for ten thousand crimes. How then art
thou not ashamed to imitate the gluttonous and
vulgar crew, in that when these condemned per-
sons set out a table, thou runnest thither and
partakest of the viands? Here is the cause why
I seek to withdraw thee. For the intention of
the sac rificers, and the person of the receivers,
maketh the things set before thee unclean.
" And I would not that ye should have com-
munion with demon." Perceivest thou the kind-
ness of a careful father ? Perceivest thou also
the very word, what force it hath to express his
feeling? " For it is my wish," saith he, "that
you have nothing in common with them."
[6.] Next, because he brought in the saying
by way of exhortation, lest any of the grosser
sort should make light of it as having license,
because he said, "I would not," and, "judge
ye ; " he positively afhrms in what follows and
lays down the law, saying,
Ver. 21. "Ye cannot drink the cup of the
Lord, and the cup of demons: ye cannot par-
take of the Lord's table, and of the table of
demons."
And he contents himself with the mere terms,
for the purpose of keeping them away.
Then, speaking also to their sense of shame,
Ver. 22. " Do we provoke the Lord to jeal-
ousy ?i are we stronger than He?" i. e. , " Are
we tempting Him, whether He is able to punish
us, and irritating Him by going over to the ad-
versaries and taking our stand with His ene-
mies?" And this he said, reminding them of
an ancient history and of their fathers' trans-
gression. Wherefore also he makes use of this
expression, which Moses likewise of old used
against the Jews, accusing them of idolatry in
the person of God. "For they," saith He,
' moved Me to jealousy^ with that which is not
God ; they provoked Me to anger with their
idols." (Deut. xxxii. 21.)
' ' Are we stronger than He ? ' ' Dost thou
see how terribly, how awfully he rebukes them,
thoroughly shaking their very nerves, and by
his way of reducing them to an absurdity, touch-
ing them to the quick and bringing down their
pride? "Well, but why," some one will say,
" did he not set down these things at first,
which would be most effectual to withdraw
them? " Because it is his custom to prove his
point by many particulars, and to place the
strongest last, and to prevail by proving more
than was necessary. On this account then, he
began from the lesser topics, and so made his
way to that which is the sum of all evils : since
thus that last point also became more easily ad-
mitted, their mind having been smoothed down
by the things said before.
Ver. 23, 24. " All things are lawful for me,
but all things are not expedient : all things are
lawful for me, but all things edify not. Let
no man seek his own, but each his neighbor's
good."
Seest thou his exact wisdom ? Because it was
likely that they might say, " I am perfect and
master of myself, and it does me no harm to par-
take of what is set before me;" "Even so,"
saith he, " perfect thou art and master of thy-
self; do not however look to this, but whether
the result involve not injury, nay subversion."
For both these he mentioned, saying, " All
things are not expedient, all things edify not ; "
and using the former with reference to one's
self, the latter, to one's brother : since the
clause, " are not expedient," is a covert intima-
tion of the ruin of the person to whom he
speaks; but the clause, "edify not," of the
stumbling block to the brother.
Wherefore also he adds, "Let no man seek
his own;" which he every wherethrough the
whole Epistle insists upon and in that to the
Romans ; when he
pleased not Himself: " (Rom.
again, " Even as I please all men in all things,
not seeking mine own profit." (Cor. x. ;^;^.)
And again in this place ; he does not, however,
fully work it out here. That is, since in what
had gone before he had established it at length,
and shown that he no where " seeks his own,"
but both ' ' to the Jews became as a Jew and to
them that are without law as without law," and
used not his own "liberty" and "right" at
random, but to the profit of all, serving all ; he
here broke off, content with a few words, by
these few guiding them to the remembrance of
all which had been said.
[7.] These things therefore knowing, let us
also, beloved, consult for the good of the breth-
ren and preserve unity wnth them. For to this
that fearful and tremendous sacrifice leads us,
warning us above all things to approach it with
one mind and fervent love, and thereby becom-
ing eagles, so to mount up to the very heaven,
nay, even beyond the heaven. " For whereso-
ever the carcase is," saith He, " there also will
be the eagles," (St. Mat. xxiv. 28.) calling His
says, "For even Christ
XV. 3,) and
142
WORKS OF ST. CHRYSOSTOM.
[Homily XXIV
body a carcase by reason of His death. For
unless He had fallen, we should not have risen
again. But He calls us eagles, implying that he
who draws nigh to this Body must be on high
and have nothing common with the earth, nor
wind himself downwards and creep along ; but
must ever be soaring heavenwards, and look on
the Sun of Righteousness, and have the eye of
his mind quick-sighted. For eagles, not daws,
have a right to this table. ^ Those also shall then
meet Him descending from heaven, who now
worthily have this privilege, even as they who
do so unworthily, shall suffer the extremest tor-
ments.
For if one would not inconsiderately receive
a king — (why say I a king? nay were, it but a
royal robe, one would not inconsiderately touch
it with unclean hands;) — though he should be
in solitude, though alone, though no man were
at hand : and yet the robe is nought but certain
threads spun by worms : and if thou admirest
the dye, this too is the blood of a dead fish ;
nevertheless, one would not choose to venture on
it with polluted hands : I say now, if even a
man's garment be what one would not venture
inconsiderately to touch, what shall we say of
the Body of Him Who is God over all, spotless,
pure, associate with the Divine Nature, the
Body whereby we are, and live ; whereby the
gates of hell were broken down and the sanc-
tuaries^ of heaven opened? how shall we receive
this with so great insolence? Let us not, I
pray you, let us not slay ourselves by our irrev-
erence, but with all awfulness and purity draw
nigh to It ; and when thou seest It set before
thee, say thou to thyself, "Because of this Body
am I no longer earth and ashes, no longer a
prisoner, but free: because of this I hope for
heaven, and to receive the good things therein.
' " This Table is not, saith Chrysostom, for chattering jays, but
for eagles, who fly thither where the dead l>ody lieth." Horn. Of
the worthy receiving of the Sacrament, &c. This interpretation
seems to be generally recognised by the Fathers, See S. Iran. iv.
14; Orig. on S. Matt. §. 47; S. Ambr. on S. Luke xvii. 7. "The
souls of the righteous are compared unto eagles, because they seek
what is on high, leave the low places, are accounted to lead a long
life. Wherefore also David saith to his own soul, TJiy youth shall
be renewed as 0/ an eagle. [Ps. ciii. 5.] If then we have come
to know what the eagles are, we can no longer doubt about the
Body; especially if we recollect that Body which Joseph once
received from Pilate. Seem they not unto thee as eagles around a
Body, [ mean Mary the wife of Cleopas, and Mary Magdelene and
Mary the Mother of the Lord, and the gathering of the Apostles
around the Lord's entombing? Doth it not seem to thee as eagles
around a body, when the Son of Man shall come with the mystical
clouds, and every eye shall see Him, and they also which
pierced Hitn ?
" There is also the Body concerning which it was said. My Flesh
is meat indeed, and My Blood is drink indeed. Around this
Body are certain eagles, which hover over It with spiritual wings.
They are also eagles round the Body, which believe that Jesus is
come in the Flesh : since evejy spirit ivhich confessetli that
Jesus Christ is come in the flesh, is of God. Wheresoever then
faith is, there is the Sacrament, there the resting place of holiness.
Again, this Body is the Church, wherein by the grace of Baptism
we are renovated in spirit, and whatever tends to decay through
old age is refreshed, for ages of new life."
Comp. also Theodoret on Providence Orat. 5. t. iv. 550. Ed'
Schultze ; S. Jerome, Ep. xlvi. 11 ; S. Aug. Qucest. Evangel, i. 42.
' ai//t66?, originally "arches," afterwards " tlie vaults of the
sanctuary or choir in a church."
immortal life, the portion of angels, convert
with Christ ; this Body, nailed and scourged
was more than death could stand against ; thii
Body the very sun saw sacrificed, and turnec
aside his beams ; for this both the veil was ren
in that moment, and rocks were burst asunder
and all the earth was shaken. This is even tha
Body, the blood-stained, the pierced, and tha
out of which gushed the saving fountains, the on(
of blood, the other of water, for all the world.'
Wouldest thou from another source also learn
its power? Ask of her diseased with an issue
of blood, who laid hold not of Itself, but of the
garment with which It was clad ; nay not o
the whole of this, but of the hem : ask of the
sea, which bare It on its back : ask even of thej'
Devil himself, and say, " Whence hast thouil
that incurable stroke ? whence hast thou nc '
longer any power ? Whence art thou captive ?
By whom hast thou been seized in thy flight? "
And he will give no other answer than this,!
" The Body that was crucified." By this were
his goads broken in pieces; by this was his'
head crushed ; by this were the powers and the
principalities made a show of. " For," saith he,
'^having put off from himself principalities
and powers, He made a show of them openly,
triumphing over them in it." (Col. ii. 15.)
Ask also Death, and say, "whence is it that
thy sting hath been taken away? thy victory
abolished ? thy sinews cut out ? and thou
become the laughing-stock of girls and chil-i
dren, who wast before a terror even to kings.;
and to all righteous men?" And he will
ascribe it to this Body. For when this was
crucified, then were the dead raised up, then
was that prison burst, and the gates of brass
were broken, and the dead were loosed,^ and the;
keepers of hell-gate all cowered in fear. And
yet, had He been one of the many, death on
the contrary should have become more mighty ;
but it was not so. For He was not one of the
many. Therefore was death dissolved. And,
as they who take food which they are unable to!
retain, on account of that vomit up also what;
was before lodged in them; so also it happened;
unto death. That Body, which he could notj
digest, he received: and therefore had to cast}
forth that which he had within him. Yea, he}
travailed in pain, whilst he held Him, and wasj
straitened until He vomited Him up. Where-
fore saith the Apostle, " Having loosed the pains
of death." (Acts xi. 24.) For never woman
labouring of child was so full of anguish as he,
was torn and racked in sunder, while he held
the Body of the Lord. And that which hap-j
pened to the Babylonian dragon, when, having!
taken the food it burst asunder in the midst,^
' a.^ii9-t\(Ta.v, Ms. Reg. Bened. a.vi.an\<jav.
' Bel and the Dragon, v. 27.
Homily XXIV.]
HOMILIES ON FIRST CORINTHIANS.
143
this also happened unto him. For Christ came
not forth again by the mouth of death, but hav-
ing burst asunder and ripped up in the very
midst, the belly of the dragon, thus from His
secret chambers (Psalm xix. 5.) right gloriously
He issued forth and flung abroad His beams
not to this heaven alone, but to the very throne
most high. For even thither did He carry it up.
This Body hath He given to us both to hold
and to eat ; a thing appropriate to intense love.
For those whom we kiss vehemently, we oft-
times even bite with our teeth. Wherefore also
Job, indicating the love of his servants towards
him, said, that they ofttimes, out of their great
affection towards him, said, "Oh! that we
were filled with his flesh ! " (Job xxxi. 31.) Even
so Christ hath given to us to be filled with His
flesh, drawing us on to greater love.
[8.] Let us draw nigh to Him then with
fervency and with inflamed love, that we may
not have to endure punishment. For in pro-
portion to the greatness of the benefits bestowed
on us, so much the more exceedingly are we
chastised when we show ourselves unworthy of
the bountifulness. This Body, even lying in a
manger. Magi reverenced. Yea, men profane
and barbarous, leaving their country and their
home, both set out on a long journey, and when
they came, with fear and great trembling wor-
shipped Him. Let us, then, at least imitate those
Barbarians, we who are citizens of heaven. For
they indeed when they saw Him but in a
manger, and in a hut, and no such thing was in
sight as thou beholdest now, drew nigh with
great awe ; but thou beholdest Him not in the
manger but on the altar, not a woman holding
Him in her arms, but the priest standing by,
and the Spirit with exceeding bounty hovering
over the gifts set before us. Thou dost not see
merely this Body itself as they did, but thou
knowest also Its power, and the whole economy,
and art ignorant of none of the holy things
which are brought to pass by It, having been
exactly initiated into all.
Let us therefore rouse ourselves up and be
filled with horror, and let us show forth a rever-
ence far beyond that of those Barbarians ; that
we may not by random and careless approaches
heap fire upon our own heads. But these things
I say, not to keep us from approaching, but to
keep us from approaching without consideration.
For as the approaching at random is dangerous,
S' > the not communicating in those mystical sup-
j pers is famine and death. For this Table is the
I sinews of our soul, the bond of our mind, the
I foundation of our confidence, our hope, our
' salvation, our light, our life. When with this
j sacrifice we depart into the outer world, witb
I much confidence we shall tread the sacred thres-
hold, fenced round on every side as v/ith a kind
of golden armor. And why speak I of the
world to come ? Since here this mystery makes
earth become to thee a heaven. Open only for
once the gates of heaven and look in ; nay,
rather not of heaven, but of the heaven of
heavens ; and then thou wilt behold what I have
been speaking of. For what is there most
precious of all, this will I show thee lying upon
the earth. For as in royal palaces, what is
most glorious of all is not walls, nor golden
roofs, but the person of the king sitting on the
throne ; so likewise in heaven the Body of the
King. But this, thou art now permitted to see
upon earth. For it is not angels, nor archangels,
nor heavens and heavens of heavens, that I show
thee, but the very Lord and Owner of these.
Perceivest thou how that which is more precious
than all things is seen bji thee on earth ; and not
seen only, but also touched ; and not only
touched, but likewise eaten ; and after receiving
It thou goest home ?
Make thy soul clean then, prepare thy mind
for the reception of these mysteries. For if
thou wert entrusted to carry a king's child with
the robes, the purple, and the diadem, thou
wouldest cast away all things which are upon
the earth. But now that it is no child of man
how royal soever, but the only-begotten Son of
God Himself, Whom thou receivedst ; dost thou
not thrill with awe, tell me, and cast away all
the love of all worldly things, and have no
bravery but that wherewith to adorn thyself? or
dost thou still look towards earth, and love
money, and pant after gold? What pardon
then canst thou have ? what excuse ? Knowest
thou not that all this worldly luxury is loathsome
to thy Lord ? Was it not for this that on His
birth He was laid in a manger, and took to
Himself a mother of low estate ? Did' He not
for this say to him that was looking after gain,
' ' But the Son of Man hath not where to lay
His head?" (St. Mat. viii. 20.)
And what did the disciples? Did they not
observe the same law, being taken to houses of
the poor and lodged, one with a tanner, another
with a tent-maker, and with the seller of pur-
ple? For they inquired not after the splendor
of the house, but for the virtues of men's souls.
These therefore let us also emulate, hastening
by the beauty of pillars and of marbles, and
seeking the mansions which are above ; and let
us tread under foot all the pride here below
with all love of money, and acquire a lofty
mind. For if we be sober-minded, not even
this whole world is worthy of us, much less
porticoes and arcades. ^^'herefore, I besee< h
you, let us adorn our souls, let us fit up this
house which we are also to have with us when
we depart ; that we may attain even to the eter-
nal blessings, through the grace -and mercy, &c.
HOMILY XXV.
I Cor. X. 25.
Whatsoever is sold in the shambles, eat, asking no
question for conscience sake.
Having said that " they could not drink the
cup of the Lord and the cup of the devils," and
having once for all led them away from those
tables, by Jewish examples, by human reason-
ings, by the tremendous Mysteries, by the rites
solemnized among the idols^; and having filled
them with great fear ; that he might not by this
fear drive again to another extreme, and they be
forced, exercising a greater scrupulosity than
was necessary, to feel alarm, lest possibly even
without their knowledge there might come in
some such thing either from the market or from
some other quarter ; to release them from this
strait, he saith, "Whatsoever is sold in the
shambles, eat, asking no question." "For,"
saith he, "if thou eat in ignorance and not
knowingly, thou art not subject to the punish-
ment: it being thenceforth a matter not of
greediness, but of ignorance."
Nor doth he free the man only from this
anxiety, but also from another, establishing
them in thorough security and liberty. For he
doth not even suffer them to "question ; " i.e.,
to search and enquire, whether it be an idol-
sacrifice or no such thing; but simply to eat
every thing which comes from the market, not
even acquainting one's self with so much as this,
what it is that is set before us. So that even he
that eateth, if in ignorance, may be rid of
anxiety. For such is the nature of those things
which are not in their essence evil, but through
the man's intention make him unclean.
Wherefore he saith, "asking no question."
Ver. 26. " For to the Lord belongeth the earth
and the fulness thereof. ' ' Not to the devils. Now
if the earth and the fruits and the beasts be all
His, nothing is unclean: but it becomes unclean
otherwise, from our intention and our dis-
obedience. Wherefore he not only gave per-
mission, but also,
Ver. 27. "If one of them that believe not bid-
deth you," saith he, " to a feast, and you are
disposed to go; whatsoever is set before you, I
eat, asking no question for conscience sake."
' Savile conj. eiStoAet'ots, " "in the idol Temples : " but eiSwAot;
is the actual reading.
144
■ See again his moderation. For he did not
command and make a law that they should with-
draw themselves, yet neither did he forbid it.
And again, should they depart, he frees them
from all suspicion. Now what may be the
account of this? That so great curiousness
might not seem to arise from any fear and
cowardice. For he who makes scrupulous
enquiry doth so as being in dread : but he who,
on hearing the fact, abstains, abstains as out of
contempt and hatred and aversion. Where-
fore Paul, purposing to establish both points,
saith, " Whatsoever is set before you, eat."
Ver. 28. "But if any man say unto you, This
hath been offered in sacrifice unto idols ; eat not,
for his sake that showed it."
Thus it is not at all for any power that they
have but as accursed, that he bids abstain from
them. Neither then, as though they could
injure you, fly from them, (for they have no
strength;) nor yet, because they have no
strength, indifferently partake : for it is the
table of beings hostile and degraded. Where-
fore he said, " eat not for his sake that showed
it, and for conscience sake. For the earth is
the Lord's and the fulness thereof." *
Seest thou how both when he bids them eat
and when they must abstain, he brings forward
the same testimony? " For I do not forbid,"
saith he, "for this cause as though they
belonged to others : ("for the earth Is the
Lord's :") but forthereason I mentioned, for con-
science sake; i.e., that it may not be injured."
Ought one therefore to inquire scrupulously?
' ' Nay ' ' saith he • " for I said not thy conscience,
but his. For I have already said, ' for his sake
that showed it.'" And again, v. 29, "Con-
science, I say, not thine own, but the other's."
[2.] But perhaps some one- may say, "The
brethren indeed, as is natural, thou sparest, and
dost not suffer us to taste for their sakes, lest
their conscience being weak might be embold-
ened to eat the idol sacrifices. But if it be
some heathen, what is this man to thee? Was
it not thine own word, ' What have I to do with
judging them that are without? ' (i Cor. v. 12.)
* [The latest editions omit this clause as unsustained by MS.
authority and needless to the argument. C.]
Homily XXV.]
HOMILIES ON FIRST CORINTHIANS.
145
Wherefore then dost thou on the contrary care for
them ? " " Not for him is my care," he replies,
"but in this case also for thee." To which
effect also he adds,
"For why is my liberty judged by another
conscience?" meaning by "liberty," that
which is left without caution or prohibition.
For this is liberty, freed from Jewish bondage.
And what he means is this: "God hath made
me free and above all reach of injury, but the
Gentile knoweth not how to judge of my rule
of life, nor to see into the liberality of my
Master, but will condemn and say to himself,
'Christianity is a fable; they abstain from the
idols, they shun demons, and yet cleave to the
things offered to them : great is their gluttony.' "
"And what then?" it may be said. "What
harm is it to us, should he judge us unfairly? "
But how much better to give him no room to
judge at all I For if thou abstain, he will not
even say this. " How," say you, " will he not
say it? For when he seeth me not making
these inquiries, either in the shambles or in the
banquet ; what should hinder him from using
this language and condemning me, as one who
partakes without discrimination?" It is not so
at all. For thou partakest, not as of idol-sacri-
fices, but as of things clean. And if thou mak-
€st no nice enquiry, it is that thou mayest sig-
nify that thou fearest not the things set before
thee ; this being the reason why, whether thou
enterest a house of Gentiles or goest into the
market, I suffer thee not to ask questions; viz.
lest thou become timid^ and perplexed, ^ and
occasion thyself needless trouble.
Ver. 30. "If I by grace partake, why am I
evil spoken of for that for which I give thanks? "
' ' Of what dost thou ' by grace partake ? ' tell me. ' '
Of the gifts of God. For His grace is so great, as
to render my soul unstained and above all pollu-
tion. For as the sun sending down his beams
upon many spots of pollution, withdraws them
again pure ; so likewise and much more, we,
living in the midst of the world remain pure, if
we will, by how much the power we have is even
greater than his. "Why then abstain?" say
you. Not as though I should become unclean,
far from it; but for my brother's sake, and that
I may not become a partaker with devils, and
that I may not be judged by the unbeliever.
For in this case it is no longer now the nature
of the thing, but the disobedience and the friend-
! ship with devils which maketh me unclean, and
the purpose of heart worketh the pollution.
But what is, "why am I evil spoken of for
that for which I give thanks?" "I, for my
part," saith he, "give thanks to God that He
hath thus set me on high, and above the low
10
estate of the Jews, so that from no quarter am I
injured. But the Gentiles not knowing my high
rule of life will suspect the contrary, and will
say, 'Here are Christians indulging a taste for
our customs; they are a kind of hypocrites,
abusing the demons and loathing them, yet
running to their tables ; than which what can
be more senseless ? We conclude that not for
truth's sake, but through ambition and love of
power they have betaken themselves to this doc-
trine.' What folly then would it be that in
respect of those things whereby I have been so
benefited as even to give solemn thanks, in
respect of these I should become the cause of
evil-speaking?" " But these things, even as it
is," say you, "will the Gentile allege, when he
seeth me not making enquiry." In no wise.
For all things are not full of idol-sacrifices so
that he should suspect this : nor dost thou thy-
self taste of them as idol-sacrifices. But not
then scrupulous overmuch, nor again, on the
other hand, when any say that it is an idol-
sacrifice, do thou partake. For Christ gave
thee grace and set thee on high and above all
injury from that quarter, not that thou mightest
be evil spoken of, nor that the circumstance
which hath been such a gain to thee as to be
matter of special thanksgiving, should so injure
others as to make them even blaspheme. ' ' Nay,
why," saith he, " do I not say to the Gentile, ' I
eat, I am no wise injured, and I do not this as
one in friendship with the demons' ? " Because
thou canst not persuade him, even though thou
shouldst say it ten thousand times : weak as he
is and hostile. For if thy brother hath not yet
been persuaded by thee, much less the enemy
and the Gentile. If he is possessed by his con-
sciousness of the idol-sacrifice, much more the
unbeliever. And besides, what occasion have
we for so great trouble?
' ' What then ? whereas we have known Christ
and give thanks, while they blaspheme, shall we
therefore abandon this custom also?" Far
from it. For the thing is not the same. For in
the one case, great is our gain from bearing the
reproach ; but in the other, there will be no
advantage. Wherefore also he said before, ' ' for
neither if we eat, are we the better; nor if we
eat not, are we the worse." (c. viii. 8.) And
besides this too he showed that the thing was
to be avoided, so that even on another ground
ought they to be abstained from, not on this
account only but also for the other reasons
which he assigned.
[3.] Ver. 31. "Whether therefore ye eat,
or drink, or whatsoever ye do, do all tn the
glory of God."
Perceivest thou how from the subject before
him, he carried out the exhortation to what was
general, giving us one, the most excellent of all
146
WORKS OF ST. CHRYSOSTOM.
[Homily XXV.
aims, that God in all things should be glori-
fied ?
Ver. 32. "Give no occasion of stumbling,
either to Jews, or to Greeks, or to the Church
of God:" i. e., give no handle to anyone: since
in the case supposed, both thy brother is
offended, and the Jew will the more hate and
condemn thee, and the Gentile in like manner
deride thee even as a gluttonous man and a hyp-
ocrite.
Not only, however, should the brethren
receive no hurt from us, but to the utmost of
our power not even those that are Avithout.
For if we are " light, " and "leaven," and
"luminaries," and "salt," v.'e ought to
enlighten, not to darken; to bind, not to
loosen; to draw to ourselves the unbelievers,
not to drive them away. Why then puttest thou
to flight those whom thou oughtest to draw to
thee ? Since even Gentiles are hurt, when they
see us reverting to such things : for they know
not our mind nor that our soul hath come to be
above all pollution of sense. And the Jews
too, and the weaker brethren, will suffer the
same.
Seest thou how many reasons he hath
assigned for which we ought to abstain from the
idol-sacrifices? Because of their unprofitable-
ness, because of their needlessness, because of
the injury to our brother, because of the evil-
speaking of the Jew", because of the reviling of the
Gentile, because we ought not to be partakers with
demons, because the thing is a kind of idolatry.
Further, because he had said, " give no occa-
sion of stumbling," and he made them respon-
sible for the injury done, both to the Gentiles
and to the Jews ; and the saying was grievous ;
see how he renders it acceptable and light, put-
ting himself forward, and saying,
Ver. 33. " Even as I also please all men in all
things, not seeking mine own profit, but the
profit of the many, that they may be saved."
Chap. xi. ver. i. "Be ye imitators of me,
even as I also am of Christ."
This is a rule of the most perfect Christianity,
this is a landmark exactly laid down, this is the
point that stands highest of all ; viz. the seek-
ing those things which are for the common
profit : which also Paul himself declared, by
adding, "even as I also am of Christ." For
nothing can so make a man an imitator of
Christ as caring for his neighbors. Nay,
though thou shouldest fast, though thou should-
est lie upon the ground, and even strangle thy-
self, but take no thought for thy neighbor : thou
hast wrought nothing great, but still standest far
from this Image, while so doing.
However, in the case before us, even the very
thing itself is naturally useful, viz; the abstain-
ing from idol-sacrifices. But "I," saith he.
"have done many of those things which were
unprofitable also: e. g., when I used circumci-
sion, when I offered sacrifice ; for these, were
any one to examine them in themselves, rather
destroy those that follow after them and cause
them to fall from salvation : nevertheless, I sub-
mitted even to these on account of the advan-
tage therefrom : but here is no such thing. For
in that case, except there accrue a certain bene-
fit and except they be done for others' sake,
then the thing becomes injurious : but in this,
though there be none made to stumble, even so
ought one to abstain from the things forbidden.
But not only to things hurtful have I sub-
mitted, but also to things toilsome For, "I
robbed other Churches," saith he, "taking
wages of them; (2 Cor. xi. 8.) and when it
was lawful to eat and not to work, I sought not
this, but chose to perish of hunger rather than
offend another. ' ' This is why he says, ' ' I please
all men in all things." "Though it be against
the law, though it be laborious and hazardous,
which is to be done, I endure all for the profit
of others. So then, being above all in per-
fection , he became beneath all in condescension . ' '
[4.] For no virtuous action can be very
exalted, when it doth not distribute its benefit
to others also : as is shown by him who brought
the one talent safe, and was cut in sunder because
he had not made more of it. And thou then,
brother, though thou shouldest remain without
food, though thou shouldest sleep upon the
ground, though thou shouldest eat ashes and be
ever wailing, and do good to no other ; thou
wilt do no great work. For so also those great
and noble persons who were in the beginning
made this their chiefest care : examine accurately
their life, and thou wilt see clearly that none of
them ever looked to his own things, but each
one to the things of his neighbor, whence also
they shone the brighter. For so Moses (to men-
tion him first) wrought many and great wonders
and signs ; but nothing made him so great as that
blessed voice which he uttered unto God, saying,
" If Thou wilt forgive their sin," forgive '. " but
if not, blot me also out." (Exod. xxxii. 32.)
Such too was David : wherefore also he said,
" I the shepherd have sinned, and I have done
wickedly, but these, the flock, what have they
done? Let Thine hand be upon me and upon
my father's house." (2 Sam. xxiv. 17.) So
likewise Abraham sought not his own profit, but
the profit of many. Wherefore he both exposed
himself to dangers and besought God for those
who in no wise belonged to him.
Well : these indeed so became glorious. But
as for those who sought their own, consider what
harm too they received. The nephew, for
instance, of the last mentioned, because he list-
ened to the saying, ' ' If thou wilt go to the right,
Homily XXV.]
HOMILIES ON FIRST CORINTHIANS.
147
I will go to the left;" (Gen. xiii. 9.) and accept-
ting the choice, sought his own profit, did not
even find his own : but this region was burned
up, while that remained untouched. Jonah
again, not seeking the profit of many, but his
own, was in danger even of perishing : and while
the city stood fast, he himself was tossed about
and overwhelmed in the sea. But when he
sought the profit of many, then he also found
his own. So likewise Jacob among the flocks,
not seeking his own gain, had exceeding riches
for his portion. And Joseph also, seeking the
profit of his brethren, found his own. At
least, being sent by his father, (Gen xxxvii. 14.)
he said not, '' What is this? Hast thou not
heard that for a vision and certain dreams they
even attempted to tear me in pieces, and I was
held responsible for my dreams, and suffer pun-
ishment for being beloved of thee ? What then
will they not do when they get me in the midst
of them?" He said none of these things, he
thought not of them, but prefers the care of his
brethren above all. Therefore he enjoyed also
all the good things which followed, which both
made him very brilliant and declared him
glorious. Thus also Moses, — for nothing hinders
that we should a second time make mention of
him, and behold how he overlooked his own
things and sought the things of others : — I say
this Moses, being conversant in a king's court,
because he "counted the reproach of Christ
(Heb. xi. 26.) greater riches than the treas-
ures of Egypt ; ' ' and having cast them even
all out of his hands, became a partaker of the
afflictions of the Hebrews; — so far from being
himself enslaved, he liberated them also from
bondage.
Well : these surely are great things and worthy
of an angelical life. But the conduct of Paul
far exceeds this. For all the rest leaving their
own blessings chose to be partakers in the afflict-
ions of others: but Paul did a thing much
greater. For it was not that he consented to be
a partaker in others' misfortunes, but he chose
himself to be at all extremities that other men
might enjoy blessings. Now it is not the same
for one who lives in luxury to cast away his
luxury and suffer adversity, as for one himself
alone suffering adversity, to cause others to be
in security and honor. For in the former case,
though it be a great thing to exchange prosper-
ity for affliction for your neighbor's sake, never-
theless it brings some consolation to have par-
takers in the misfortune. But consenting to be
himself alone in the distress that others may
enjoy their good things, — this belongs to a much
more energetic soul, and to Paul's own spirit.
And not by this only, but by another and
greater excellency doth he surpass all those be-
fore mentioned. That is, Abraham and all the
rest exposed themselves to dangers in the pre-
sent life, and all these were but asking for this
kind of death once for all : but Paul prayed
( Rom. ix. 3. , ) that he might fall from the glory of
the world to come for the sake of others' salva-
tion,*
I may mention also a third point of superi-
ority. And what is this ? That some of those,
though they interceded for the persons who
conspired against them, nevertheless it was for
those with whose guidance they had been en-
trusted : and the same thing happened as if one
should stand up for a wild and lawless son, but
still a son : whereas Paul wished to be accurs-
ed in the stead of those with whose guardian-
ship he was not entrusted. For to the Gentiles
was he sent. Dost thou perceive the greatness
of his soul and the loftiness of his spirit, trans-
cending the very heaven ? This man do thou
emulate : but if thou canst not, at least follow
those who shone in the old covenant. For
thus shalt thou find thine own profit, if thou
seekest that of thy neighbor. ^Vherefore when
thou feelest backward to care for thy brother,
considering that no otherwise canst thou be
saved, at least for thine own sake stand thou up
for him and his interests.
[5.] And although what hath been said is
sufficient to convince thee that no otherwise is it
possible to secure our own benefit: yet if thou
wouldst also assure thyself of it by the examples
of common life, conceive a fire happening any
where to be kindled in a house, and then some
of the neighbors with a view to their own in-
terest refusing to confront the danger but shut-
ting themselves up and remaining at home, in
fear lest some one find his way in and purloin
some part of the household goods ; how great
punishment will they endure ? Since the fire
will come on and burn down likewise all that is
theirs ; and because they looked not to the pro-
fit of their neighbor, they lose even their own
besides. For so God, willing to bind us all to
each other, hath imposed upon things such a
necessity, that in the profit of one neighbor
that of the other is bound up ; and the whole
world is thus constituted. And therefore in a
vessel too, if a storm come on, and the steers-
man, leaving the profit of the many, should
seek his own only, he will quickly sink both
himself and them. And of each several art too
we may say that should it look to its own profit
only, life could never stand, nor even the art it-
self which so seeketh its own. Therefore the
husbandman sows not so much corn only as is
sufficient for himself, since he would long ago
have famished both himself and others ; but
seeks the profit of the many : and the soldier
* [But the Apostle did not say absolutely ".1 wish," but "I could
wish " or pray. The difference is great. C.]
148
WORKS OF ST. CHRYSOSTOM.
[Homily XXVI.
takes the field against dangers, not that he
may save himself, but that he may also place
his cities in security : and the merchant brings
not home so much as may be sufficient for him-
self alone, but for many others also.
Now if any say, "each man doeth this, not
looking to my interest, but his own, for he en-
gages in all these things to obtain for himself
money and glory and security, so that in seek-
ing my profit he seeks his own :" this also do 1
say and long since wished to hear from you,
and for this ' have I framed all my discourse ;
viz. to signify that thy neighbor then seeks
his own prolit, when he looks to thine. For
since men would no otherwise make up their
mind to seek the things of their neighbor, ex-
cept they were reduced to this necessity ; there-
fore God hath thus joined things together, and
suffers them not to arrive at their owm profit
except they first travel through the profit of
others.
Well then, this is natural to man, thus to fol-
low after his neig? bors' advantage ; but one
ought to be persuaded not from this reason, but
from what pleases God. For it is not possible
to be saved, wanting this ; but though thou
shouldest exercise the highest perfection of the
work and neglect others who are perishing, thou
wilt gain no confidence towards God. Whence
is this evident ? Fpom what the blessed Paul
declared. " For if I bestow my goods to feed
the poor, and give my body to be burned, and
have not love, it profiteth me nothing," ( i Cor.
xiii. 3. ) saith he. Seeth thou how much Paul re-
quireth of us ? And yet he that bestowed his
goods to feed the poor, sought not his own good,
but that of his neighbor. But this alone is
not enough, he saith. For he would have it
done with sincerity and much sympathy. For
therefore also God made it a law that he might
bring us into the bond of love. When there-
fore He demands so large a measure, and we do
not render even that which is less, of what in-
dulgence shall we be worthy ? '
"And how," saith one, "did God say to
Lot by the Angels, ' Escape for thy life ? ' "
(Gen. xix. 17.) Say, when, and why. When
the punishment was brought near, not when
there was an opportunity of correction but when
they were condemned and incurably diseased,
and old and young had rushed into the same
passions, and henceforth they must needs be
burned up, and in that day when the thunder-
bolts were about to be launched. And besides,
this was not spoken of vice and virtue but of
the chastisement inflicted by God. For what
was he to do, tell me ? Sit still and await the
punishment, and without at all profiting them,
be burned up ? Nay, this were the extremest
folly.
For I do not affirm this, that one ought to
bring chastisement on one's self without dis-
crimination and at random, apart from the will
of God. But when a man tarries long in sin,
then I bid thee push thyself forward and cor-
rect him : if thou wilt, for thy neighbor's
sake : but if not, at least for thine own profit.
It is true, the first is the better course : but if
thou reachest "not yet unto that height, do it
even for this. And let no man seek his own
that he may find his own ; and bearing in mind
that neither voluntary poverty nor martyrdom,
nor any other thing, can testify in our favor,
unless we have the crowning virtue of love ; let
us preserve this beyond the rest, that through it
we may also obtain all other, both present and
promised blessings ; at which may we all arrive
through the grace and mercy of our Lord Jesus
Christ ; Whom be the glory world without end.
Amen.
HOMILY XXVI
I Cor. xi. 2.
Now I praise you that ye remember me in all things,
and hold fast the traditions, even as I delivered them
to you.
Having completed the discourse concerning
the idol-sacrifices as became him, and having
rendered it most perfect in all respects, he pro-
ceeds to another thing, which also itself was a
complaint, but not so great a one. For that
which I said before, this do I also now say, that
he doth not set down all the heavy accusations
continuously, but after disposing them in due
order, he inserts among them the lighter mat-
ters, mitigating what the readers would else feel
offensive in his discourse on account of his con-
tinually reproving.
' [This passage and others like it show, as Neander says, that
while Chrysostom was enthusiastically alive to the ideal of holy
temper and huly living in Monachism, yet he was too deeply pene-
trated by the essence of the Gospel not to be aware that this indeed
should pervade a// ^/<f relations of life. C.]
Homily XXVI.]
HOMILIES ON FIRST CORINTHIANS.
149
Wherefore also he set the most serious of all
last, that relating to the resurrection. But for
the present he goes to another, a lighter thing,
saying, " Now I praise you that ye remember
me in all things." Thus when the offence is
admitted, he both accuses vehemently and
threatens : but when it is questioned, he first
proves it and then rebukes. And what was
admitted, he aggravates: but what was likely to
be disputed, he shows to be admitted. Their
fornication, for instance, was a thing admitted.
Wherefore there was no need to show that there
was an offence ; but in that case he proved the
magnitude of the transgression, and conducted
his discourse by way of comparison. Again,
their going to law before aliens was an offence,
but not so great a one. Wherefore he consid-
ered by the way, and proved it. The matter of
the idol-sacrifices again was questioned. It was
however, a most serious evil. Wherefore he
both shows it to be an offence, and amplifies it by
his discourse. But when he doeth this, he not
only withdraws them from the several crimes,
but invites them also to their contraries. Thus
he said not only that one must not commit for-
nication, but likewise that one ought to exhibit
great holiness. Wherefore he added, "Therefore
glorify God in your body, and in your spirit."
(c. vi. 20.) And having said again that one
ought not to be wise with the wisdom that is
without, he is not content with this, but bids
him also to "become a fool." (c. iii. 18.) And
where he advises them not to go to law before
them that are without, and to do no wrong ;
he goeth further, and takes away even the very
going to law, and counsels them not only to do
no wrong, but even to suffer wrong, (c. vi. 7, 8.)
And discoursing concerning the idol-sacrifi-
ces, he said not that one ought to abstain from
things forbidden only, but also from things per-
mitted when offence is given : and not only not
to hurt the brethren, but not even Greeks,
nor Jews. Thus, "give no occasion of stum-
bling," saith he, "either to Jews, or to Greeks,
or to the Church of God." (c. x. 32.)
[2.] Having finished therefore all the dis-
courses concerning all these things, he next pro-
ceeds also to another accusation. And what was
this ? Their women used both to pray and
prophesy unveiled and with their head bare,
(for then women also used to prophesy;) but
the men went so far as to wear long hair as hav-
ing spent their time in philosophy', and cov-
ered their heads when praying and prophesying,
each of which was a Grecian custom. Since
then he had already admonished them concern-
ing these things when present, and some per-
' To let the hair and beard grow was a token of devotion to any
study ; as Poetry, Hur. A. P. 297 ; Philosophy, as it is told of Jul-
ian the .Apostate that it was part of his atfectation to let his hair
and beard grow-
haps listened to him and others disobeyed ;
therefore in his letter also again, he foments the
place, like a physician, by his mode of address-
ing them, and so corrects the offence. For that
he had heretofore admonished them in person is
evident from what he begins with. Why else,
having said nothing of this matter any where in
the Epistle before, but passing on from other
accusations, doth he straightway say, "Now I
praise you that ye remember me in all things,
and hold fast the traditions, even as I delivered
them to you?"
Thou seest that some obeyed, whom he
praises; and others disobeyed, whom he cor-
rects by what comes afterwards, saying, "Now
if any man seem to be contentious, we have no
such custom." (ver. i6.) For if after some had
done well but others disobeyed, he had included
all in his accusation, he would both have made
the one sort bolder, and have caused the others
to become more remiss ; whereas now by prais-
ing and approving the one, and rebuking the
other, he both refreshes the one more effectu-
ally, and causes the other to shrink before him.
For the accusation even by itself was such as
might well wound them ; but now that it takes
place in contrast with others who have done
well and are praised, it comes with a sharper
sting. However, for the present he begins not
with accusation, but with encomiums and great
encomiums, saying, "Now I praise you that ye
remember me in all things." For such is the
character of Paul ; though it be but for small
matters he weaves a web of high praise; nor is
it for flattery that he doth so : far from it ; how
could he so act to whom neither money was
desirable, nor glory, nor any other such thing?
but for their salvation he orders all hia proceed-
ings. And this is why he amplifies the encom-
ium, saying, "Now I praise you that ye remem-
ber me in all things."
All what things ? For hitherto his discourse
was only concerning their not wearing long hair
and not covering their heads; but, as I said, he
is very bountiful in his praises, rendering them
more forward. Wherefore he saith,
"That ye remember me in all things, and
hold fast the traditions, even as I delivered them
to you." It appears then that he used at that
time to deliver many things also not in writing,
which he shows too in many other places. But
at that time he only delivered them, whereas
now he adds an explanation of their reason :
thus both rendering the one sort, the obedient,
more steadfast, and pulling down the others'
pride, who oppose themselves. Further, he
doth not say, "ye have obeyed, whilst
others disobeyed," but without exciting sus-
picion, intimates it by his mode of teaching in
what follows, where he saith.
150
WORKS OF ST. CHRYSOSTOM.
[Homily XXVI.
Ver. 3. " But I would have ye know, that the
head of every man is Christ ; and the head of
every woman is the man ; and the head of
Christ is God."
This is his account of the reason of the
thing, and he states it to make the weaker more
attentive. He indeed that is faithful, as he
ought to be, and steadfast, doth not require any
reason or cause of those things which are com-
manded him, but is content with the ordinance^
alone. But he that is weaker, when he also
learns the cause, then both retains what is said
with more care and obeys with much readiness.
Wherefore neither did he state the cause until
he saw the commandment transgressed. What
then is the cause ? ' ' The head of every man
is Christ." Is He then Head of the Gentile
also? In no wise. For if "we are the-Body of
Christ, and severally members thereof," (c. xii.
27.) and in this way He is our head. He can-
not be the head of them who are not in the
Body and rank not among the members. So
that when he says, "of every man," one must
understand it of the believer. Perceivest thou
how every where he appeals to the hearer's
shame by arguing from on high ? Thus both
when he was discoursing on love, and when on
humility, and when on alms-giving, it was from
thence that he drew his examples.
[2.] "But the head of the woman is the
man; and the head of Christ is God." Here
the heretics rush upon us with a certain decla-
ration of inferiority, which out of these words
they contrive against the Son. But they stum-
ble against themselves. For if "the man be
the head of the woman," and the head be of
the same substance with the body, and " the
head of Christ is God," the Son is of the same
substance with the Father. " Nay," say they,
"it is not His being of another substance
which we intend to show from hence, but that
He is under subjection." What then are we to
say to this? ■ In the first place, when any thing
lowly is said of him conjoined as He is with the
Flesh, there is no disparagement of the God-
head in what is said, the Economy admitting
the expression. However, tell me how thou in-
tendest to prove this from the passage ? ' 'Why,
as the man governs the wife," saith he, "so
also the Father, Christ." Therefore also as
Christ governs the man, so likewise the Father,
the Son. " For the head of every man," we
read, " is Christ." And who could ever admit
this? For if the superiority of the Son com-
pared with us, be the measure of the Fathers'
compared with the Son, consider to what mean-
ness thou wilt bring Him.
So that we must not try^ all things by like
' Tif Trapa&oirei.
^ efeTacTTe'oi'.
measure in respect of ourselves and of God,
though the language used concerning them be
similar ; but we must assign to God a certain
appropriate excellency, and so great as belongs
to God. For should they not grant this, many
absurdities will follow. As thus; "the head of
Christ is God :" and, "Christ is the head of
the man, and he of the woman." Therefore if
we choose to take the term, " head," in the like
sense in all the clauses, the Son will be as far
removed from the Father as we are from Him.
Nay, and the woman will be as far removed
from us as we are from the Word of God. And
what the Son is to the Father, this both we are
to the Son and the woman again to the man.
And who will endure this ?
But dost thou understand the term "head"
differently in the case of the man and the wo-
man, from what thou dost in the case of Christ?
Therefore in the case of the Father and the
Son, must we understand it differently also.
" How understand it differently?" saith the ob-
jector. According to the occasion^. For had
Paul meant to speak of rule and subjection, as
thou sayest, he would not have brought forward
the instance of a wife, but rather of a slave and
a master. For what if the wife be under sub-
jection to us ? it is as a wife, as free, as equal
in honor. And the Son also, though He did
become obedient to the Father, it was as the
Son of God, it w^as as God. For as the obedi-
ence of the Son to the Father is greater than we
find in men towards the authors of their being,
so also His liberty is greater. Since it will not
of course be said that the circumstances of the
Son's relation to the Father are greater and more
intimate than among men, and of the Father's
to the Son, less. For if we admire the Son,
that He was obedient so as to come even unto
death, and the death of the cross, and reckon
this the great wonder concerning Him; we
ought to admire the Father also, that He begat
such a son, not as a slave under command, but
as free, yielding obedience and giving counsel.
For the counsellor is no slave.
But again, when thou hearest of a counsellor,
do not understand it as though the Father were
in need, but that the Son hath the same honor
with Him that begat Him. Do not therefore
strain the example of the man and the woman
to all particulars.
For with us indeed the woman is reasonably
subjected to the man : since equality of honor
causeth contention. And not for this cause only,
but by reason also of the deceit (i Tim. ii. 14.)
which happened in the beginning. Wherefore
you see, she was not subjected as soon as she
was made ; nor, when He brought her to the
man, did either she hear any such thing from
TO aiTiov.
Homily XXVI.]
HOMILIES ON FIRST CORINTHIANS.
151
God, nor did the man say any such word to her : he
said indeed that she was "bone of his bone,
and flesh of his flesh:" (Gen. ii. 23.) but of rule
or subjection he no where made mention unto
her. But when she made an ill use of her privi-
lege and she who had been made a helper was
found to be an ensnarer and ruined all, then
she is justly told for the future, " thy turning
shall be to thy husband." (Gen. iii. 16.)
To account for which ; it was likely that this
sin would have thrown our race into a state of
warfare ; (for her having been made out of him
would not have contributed any thing to peace,
when this had happened, nay, rather this very
thing would have made the man even the harsher,
that she made as she was out of him should not
have spared even him who was a member of
herself:) wherefore God, considering the malice
of the Devil, raised up the bulwark of this word ;
and what enmity was likely to arise from his evil
device. He took away by means of this sentence
and by the desire implanted in us : thus pulling
down the partition-wall, i. e, the resentment
caused by that sin of hers. But in God and in that
undefiled Essence, one must not suppose any
T such thing.
Do not therefore apply the examples to all,
since elsewhere also from this source many grie-
vous errors will occur. For so in the beginning
of this very Epistle, he said, (i Cor. iii. 22,
23.) ''AH are yours, and ye are Christ's,
and Christ is God's." What then? Are all
in like manner ours, as " we are Christ's, and
Christ is God's?" In no wise, but even to the
very simple the difference is evident, although
the same expression is used of God, and Christ,
and us. And elsewhere also having called the
husband "head of the wife," he added, (Eph.
V. 23.) "Even as Christ is Head and Saviour
and Defender of the Church, so also ought the
man to be of his own wife." Are we then to
understand in like manner the saying in the text,
both this, and all that after this is written to the
Ephesians concerning this subject ? Far from
it. It is impossible. For although the same
words are spoken of God and of men, they do
not have the same force in respect to God and
to men, but in one way those must be understood,
and in another these. Not however on the other
hand all things diversely : since contrariwise
they will seem to have been introduced at random
and in vain, we reaping no benefit from them.
But as we must not receive all things alike, so
neither must we absolutely reject all.
Now that what I say may become clearer, I
will endeavor to make it manifest in an example.
Christ is called "the Head of the Church."
If I am to take nothing from what is human in
the idea, why, I would know, is the expression
used at all? On the other hand, if 1 under-
stand all in that way, extreme absurdity will
result. For the head is of like passions with the
body and liable to the same things. What then
ought we to let go, and what to accept? We
should let go these particulars which I have men-
tioned, but accept the notion of a perfect union,
and the first principle ; and not even these ideas
absolutely, but here also we must form a notion,
as we may by ourselves, of that which is too high
for us and suitable to the Godhead : for both the
union is surer and the beginning more honor-
able.
Again, thou hearest the word "Son;" do not
thou in this case admit all particulars ; yet neither
oughtest thou to reject all : but admitting what-
ever is meet for God, e. g. that He is of the
same essence, that He is of God ; the things
which are incongruous and belong to human
weakness, leave thou upon the earth.
Again, God is called " Light." Shall we
then admit all circumstances which belong to
natural light ? In no wise. For this light yields
to darkness, and is circumscribed by space, and
is moved by another power, and is overshadowed;
none of which it is lawful even to imagine of
That Essence. We will not howevei reject ah
things on this account, but will reap something
useful from the example. The illumination
which Cometh to us from God, the deliverance
from darkness, this will be what we gather from
it.
[4.] Thus much in answer to the heretics:
but we must also orderly go over the whole
passage. For perhaps some one might here
have doubt also, questioning with himself, what
sort of a crime it was for the woman to be
uncovered, or the man covered ? What sort of
crime it is, learn now from hence.
Symbols many and diverse have been given
both to man and woman ; to him of rule, to her
of subjection : and among them this also, that she
should be covered, while he hath his head bare.
If now these be symbols, you see that both err
when they disturb the proper order, and trans-
gress the disposition of God, and their own
proper limits, both the man falling into the
woman's inferioriy, and the Avoman rising up
against the man by her outward habiliments.
For if exchange of garments be not lawful, so
that neither she should be clad with a cloak, nor
he with a mantle or a veil : ("for the woman,"
saith He, " shall not wear that which pertaineth
to a man, neither shall a man put on a woman's
garments:") much more is it unseemly for
these (Deut. xxii. 5.) things to be interchanged.
For the former indeed were ordained by men,
even although God afterwards ratified them :
but this by nature, I mean the being covered or
uncovered. But when I say Nature, I mean
God. For He it is Who created Nature. When
15:
WORKS OF ST. CHRYSOSTOM.
[Homily XXVI.
therefore thou overturnest these boundaries, see
how great injuries ensue.
And tell me not this, that the error is but
small. For first, it is great even of itself: being
as it is disobedience. Next, though it were
small, it became great because of the greatness
of the things whereof it is a sign. However,
that it is a great matter, is evident from its
ministering so effectually to good order among
mankind, the governor and the governed being
regularly kept in their several places by it.
So that he who transgresseth disturbs all
things, and betrays the gifts of God, and casts
to the ground the honor bestowed on him from
above ; not however the man only, but also the
woman. For to her also it is the greatest of
honors to preserve her own rank ; as indeed of
disgraces, the behavior of a rebel. Wherefore
he laid it down concerning both, thus saying,
Ver. 4. "Every man praying or prophesying
having his head covered, dishonoreth his head.
But every woman praying or prophesying with
her head unveiled dishonoreth her head."
For there were, as I said, both men who
prophesied and women who had this gift at that
time, as the daughters of Philip, (Acts. xxi. 9.)
as others before them and after them : concern-
ing whom also the prophet spake of old : " your
sons shall prophesy, and your daughters shall
see visions." (Joelii. 28. Acts ii. 17.)
Well then : the man he compelleth not to be
always uncovered, but only when he prays.
"For every man," saith he, "praying or
prophesying, having his head covered, dis-
honoreth his head." But the woman he com-
mands to be at all times covered. Wherefore
also having said, "Every woman that prayeth
or prophesieth with her head unveiled, dis-
honoreth her head," he stayed not at this point
only, but also proceeded to say, '•' for it is one
and the same thing as if she were shaven." But
if to be shaven is always dishonorable, it is plain
too that being uncovered is always a reproach.
And not even with this only was he content, but
added again, saying, "The woman ought to
have a sign of authority on her head, because
of the angels." He signifies that not at the
time of prayer only but also continually, she
ought to be covered. But with regard to the
man, it is no longer about covering but about
wearing long hair, that he so forms his discourse.
To be covered he then only forbids, when a man
is praying: but the wearing long hair he dis-
courages at all times. Wherefore, as touching
the woman, he said, " But if she be not veiled,
let her also be shorn;" so likewise touching
the man, " If he have long hair, it is a dishonor
untohim." He said not, " if he be covered,"
but, "if he have long hair," Wherefore also
he said at the beginning, " Every man praying
or prophesying, having any thing on his head,
dishonoreth his head." He said not,
"covered," but "having any thing on his
head ; " signifying that even though he pray
with the head bare, yet if he have long hair, he
is like to one covered. "For the hair," saith
he, "is given for a covering."
Ver. 6. "But if a woman is not veiled, let
her also be shorn : but if it be a shame for a
woman to be shorn or shaven, let her be
veiled."
Thus, in the beginning he simply requires
that the head be not bare : but as he proceeds
he intimates both the continuance of the rule,
saying, " for it is one and the same thing as if
she were shaven," and the keeping of it with all
care and diligence. For he said not merely
covered, but "covered over^" meaning that she
be carefully wrapped up on every side. And
by reducing it to an absurdity, he appeals to
their shame, saying byway of severe reprimand,
"but if she be not covered, let her also be
shorn." As if he had said, " If thou cast away
the covering appointed by the law of God, cast
away likewise that appointed by nature."
But if any say, "Nay, how can this be a
shame to the woman, if she mount up to the
glory of the man? " we might make this ans-
wer ; ' ' She doth not mount up, but rather falls
from her own proper honor." Since not to
abide within our own limits and the laws,
ordained of God, but to go beyond, is not an
addition but a diminuation. For as he that
desireth other men's goods and seizeth what is
not his own, hath not gained any thing more,
but is diminished, having lost even that which
he had, (which kind of thing also happened in
paradise : ) so likewise the woman acquireth not
the man's dignity, but loseth even the woman's
decency which she had. And not from hence
only is her shame and reproach, but also on
account of her covetousness.
Having taken then what was confessedly
shameful, and having said, "but if it be a
shame for a woman to be shorn or shaven." he
states in what follows his own conclusion, say-
ing, " let her be covered." And he said not,
"let her have long hair," but, " let her be cov-
ered," ordaining both these to be one, and
establishing them both ways, from what was
customary and from their contraries : in that he
both affirms the covering and the hair to be one,
and also that she again who is shaven is the
same with her whose head is bare. " For it is one
and the same thing," saith he, "as if she were
shaven." But if any say, " And how is it one,
if this woman have the covering of nature, but
the other who is shaven have not even this?"
we answer, that as far as her will goes, she threw
' oiiBi yap KaKvnTe<T9ai, a\Xa KaxoKoAi/TrTetrCai
Homily XXVL]
HOMILIES ON FIRST CORINTHIANS.
^53
that off likewise by having the head bare. And
if it be not bare of tresses, that is nature's
doing, not her own. So that as she who is
shaven hath her head bare, so this woman in
hke manner. For this cause He left it to nature
to provide her with a covering, that even of it
she might learn this lesson and veil herself.
Then he states also a cause, as one discours-
ing with those who are free: a thing which in
many places I have remarked. \\'hat then is
the cause?
Ver. 7. "For a man indeed ought not to
have his head veiled, forasmuch as he is the
image and glory of God."
This is again another cause. "Not only,"
so he speaks, " because he hath Christ to be
His Head ought he not to cover the head, but
because also he rules over the woman." For
the ruler when he comes before the king ought
to have the symbol of his rule. As therefore no
ruler without military girdle and cloak, would
venture to appear before him that hath the
diadem : so neither do thou without the sym-
bols of thy rule, (one of which is the not being
covered,) pray before God, lest thou insult both
thyself and Him that hath honored thee.
And the same thing likewise one may say
regarding the woman. For to her also is it a
reproach, the not having the symbols of her sub-
jection. "But the woman is the glory of the
man." Therefore the rule of the man is
natural.
[5.] Then, having affirmed his point, he
states again other reasons and causes also, lead-
ing thee to the first creation, and saying thus :
Ver. 8. "For the man is not of the woman,
but the woman of the man."
But if to be of any one, is a glory to him of
whom one is, much more the being an image
of him.
Ver. 9. "For neither was the man created
for the woman, but the woman for the man."
This is again a second superiority, nay,
rather also a third, and a fourth, the first being,
that Christ is the head of us, and we of the
woman ; a second, that we are the glory of God,
but the woman of us ; a third, that we are not
of the woman, but she of us; a fourth, that we
are not for her, but she for us.
Ver. 10. "For this cause ought the woman
to have a sign of authority on her head "
"For this cause:" what cause, tell me?
" For all these which have been mentioned,"
saith he ; or rather not for these only, but also
"because of the angels." " For although thou
' despise thine husband," saith he, "yet rever-
ence the angels."
j It follows that being covered is a mark of
I subjection and authority. For it induces her to
look down and be ashamed and preserve entire
her proper virtue. For the virtue and honor
of the governed is to abide in his obedience.
Again: the man is not compelled to do this;
for he is the image of his Lord : but the woman
is ; and that reasonably. Consider then the
excess of the transgression when being hon-
ored with so high a prerogative, thou puttest thy-
self to shame, seizing the woman's dress. And
thou doest the same as if having received a
diadem, thou shouldest cast the diadem from
thy head, and instead of it take a slave's gar-
ment.
Ver. II. " Nevertheless, neither is the man
without the woman, nor the woman without the
man, in the Lord."
Thus, because he had given great superiority
to the man, having said that the woman is of
him and for him and under him ; that he might
neither lift up the men more than was due nor
depress the women, see how he brings in the
correction, saying, "Howbeit neither is the man
without the woman, nor the woman without the
man, in the Lord." "Examine not, I pray,"
saith he, " the first things only, and that crea-
tion. Since if thou enquire into what comes
after, each one of the two is the cause of the
other ; or rather not even thus each of the other,
but God of all." Wherefore he saith, " neither
is the man without the woman, nor the woman
without the man, in the Lord."
Ver. 12. "For as the woman is of the man,
so is the man also by the woman."
He said not, " of the woman," but he repeats
the expression, (from v. 7.) "of the man."
For still this particular prerogative remains
entire with the man. Yet are not these excel-
lencies the property of the man, but of God.
Wherefore also he adds, "but all things of God."
If therefore all things belong to God, and he
commands these things, do thou obey and gain-
say not.
Ver. 13. "Judge ye in yourselves: is it
seemly that a woman pray unto God veiled?"
Again he places them as judges of the things
said, which also he did respecting the idol-sac-
rifices. For as there he saith, "judge ye what
I say: " (c. x. 15.) so here, "judge in your-
selves : " and he hints something more awful
here. For he says that the affront here passes
on unto God : although thus indeed he doth not
express himself, but in something of a milder
and more enigmatical form of speech: "is it
seemly that a woman pray unto God unveiled ? "
Ver. 14. " Doth not even nature itself teach
you, that if a man have long hair, it is a dis-
honor unto him ? "
Ver. 15. " But if a woman have long hair,
it is a glory to her ; for her hair is given her for
a covering."
His constant practice of stating commonly
154
WORKS OF ST. CHRYSOSTOM.
[Homily XXVI.
received reasons he adopts also in this place,
betaking himself to the common custom, and
greatly abashing those who waited to be taught
these things from him, which even from men's
ordinary practice they might have learned. For
such things are not unknown even to Barbar-
ians: and see how he every where deals in
piercing expressions : " every man praying hav-
ing his head covered dishonoreth his head; "
and again, " but if it be a shame for a woman
to be shorn or shaven, let her be veiled : " and
here again, " if a man have long hair, it is a
shame unto him ; but if a woman have long
hair, it is a glory to her, for her hair is given
her for a covering. ' '
" And if it be given her for a covering," say
you, "wherefore need she add another cover-
idg? " That not nature only, but also her own
will may have part in her acknowledgment of
subjection. For that thou oughtest to be covered
nature herself by anticipation enacted a law.
Add now, I pray, thine own part also, that thou
mayest not seem to subvert the very laws of
nature; a proof of most insolent rashness^
to buffet not only with us, but with nature also.
This is why God accusing the Jews said, (Ezek.
xvi. 21, 2 2.) "Thou hast slain thy sons and thy
daughters : this is beyond all thy abominations.' '-
And again, Paul rebuking the unclean among
the Romans thus aggravates the accusation, say-
ing, that their usage was not only against the
law of God, but even against nature. "For
they changed the natural use into that which is
against nature." (Rom. i. 26.) For this cause
then here also he employs this argument signi-
fying this very thing, both that he is not enact-
ing any strange law and that among Gentiles
their inventions would all be reckoned as a kind
of novelty against nature.^ So also Christ,
implying the same, said, " Whatsoever ye would
that men should do to you, do ye also so them ; "
showing that He is not introducing any thing
new.
Ver. 16. "But if any man seems to be con-
tentious, we have no such custom, neither the
Churches of God."
It is then contentiousness to oppose these
things, and not any exercise of reason. Not-
withstanding, even thus it is a measured sort of
rebuke which he adopts, to fill them the more
with self-reproach ; which in truth rendered his
saying the more severe. "For we," saith he,
"have no such custom," so as to contend and to
strive and to oppose ourselves. And he stopped
not even here, but also added, "neither the
Churches of God;" signifying that they resist
and oppose themselves to the whole world by
' tTafiOTT)TOS.
- P&e\vy^ara. rec. text, nopveiav.
"to. Tjfs KaLvoTOfjilai ajravTa t^s Trapd ij>v(ii.r.
is mutilated.
Perhaps the text
not yielding. However, even if the Corinthi-
ans were then contentious, yet now the whole
world hath both received and kept this law. So
great is the power of the Crucified.
[6.] But I fear lest having assumed the dress,
yet in their deeds some of our women should be
found immodest and in other ways uncovered.
For therefore also writing to Timothy Paul was
not content with these things, but added others,
saying, "that they adorn themselves in modest
apparel, with shamefaced ness and sobriety ; not
with braided hair, or gold." (i Tim. ii. 9.)
For if one ought not to have the head bare, but
everywhere to carry about the token of authority,
much more is it becoming to exhibit the same
in our deeds. Thus at any rate the former
women also used both to call their husbands
lords, (i Pe. iii. 6.) and to yield the precedence
to them. "Because they for their part, "you
say," used to love their own wives." I know
that as well as you : I am not ignorant of it.
But when we are exhorting thee concerning
thine own duties, let not theirs take all thine at-
tention. For so, when we exhort children to be
obedient to parents, saying, that it is written,
"honor thy father and thy mother," they reply
to us, "mention also what follows, 'and ye
fathers, provoke not your children to wrath,"
(Eph. vi. 1-4.) And servants when we tell
them that it is written that they should
"obey their masters, and not serve with
eye-service," they also again demand of us what
follows, bidding us also give the same advice to
masters. For Paul bade them also, they saw,
"to forbear threatening." But let us not do
thus nor enquire into the things enjoined on
others, when we are charged with regard to our
own : for neither will thy obtaining a partner in
the charges free thee from the blame : but look
to one thing only, how thou mayest rid thyself
of those charges which lie against thyself. Since
Adam also laid the blame on the woman, and
she again on the serpent, but this did in no
wise deliver them. Do not thou, therefore, for
thy part, say this to me now, but be careful with
all consideration to render what thou owest to
thy husband : since also when I am discoursing
with thy husband, advising him to love and
cherish thee, I suffer him not to bring forward |
the law that is appointed for the woman, but I *
require of him that which is written for himself.
And do thou therefore busy thyself with those
things only which belong to thee, and show thy-
self tractable to thy consort. And accordingly
if it be really for God's sake that thou obeyest
thy husband, tell me not of the things which
ought to be done by him, but for what things
thou hast been made responsible by the lawgiver,
those perform with exactness. For this is es-
pecially to obey God, not to transgress the law
Homily XXVI.]
HOMILIES ON FIRST CORINTHIANS.
155
even when suffering things contrary to it. And
by the same rule, he that being beloved loves, is
not reckoned to do any great thing. But he
that waits upon a person who hateth him, this
above all is the man to receive a crown. In the
same manner then do thou also reckon that if
thy husband give thee disgust, and thou endure
it, thoushalt receive a glorious crown: but if
he be gentle and mild, what will there be for
God to reward in thee ? And these things I say,
not bidding the husbands be harsh ; but per-
suading the wives to bear even with harshness
in their husbands. Since when each is careful
to fulfil his own duty, his neighbor's part also
will quickly follow : as when the wife is pre-
pared to bear even with rough behavior in the
husband, and the husband refrains from abus-
ing her in her angry mood ; then all is a calm
and a harbor free from waves.
[7.] So also was it with those of old time.
Each was employed in fulfilling his own duty,
not in exacting that of his neighbor. Thus, if
you mark it, Abraham took his brother's son :
his wife found no fault with him. He com-
manded her to travel a long journey ; she spake
not even against this but followed. Again,
after those many miseries and labors and toils
having become lord of all, he yielded the pre-
cedency to Lot. And so far from Sarah being
offended at this, she did not even open her
mouth, nor uttered any such thing as many of
the women of these days utter, when they see
their own husbands coming off inferior in such
allotments, and especially in dealing with in-
feriors ; reproaching them, and calling them
fools and senseless and unmanly and traitors
and stupid. But no such thing did she say or
think, but was pleased with all things that were
done by him.
And another thing, and that a greater : after
that Lot had the choice put in his power, and
had thrown the inferior part upon his uncle, a
great danger fell upon him. Whereof the
patriarch hearing, armed all his people, and set
himself against the whole army of the Persians
with his own domestics only, and not even then
did she detain him, nor say, as was likely, " O
man, whither goest thou, thrusting thyself down
precipices, and exposing thyself to so great haz-
ards ; for one who wronged thee and seized
on all that was thine, shedding thy blood?
Yea, and even if thou make light of thyself, yet
have pity on me which have left house and
country and friends and kindred, and have fol-
lowed thee in so long a pilgrimage ; and involve
me not in widowhood, and in the miseries of
widowhood." None of these things she said:
she thought not of them but bore all in silence.
After this, her womb continuing barren, she
herself suffers not the grief of women nor
laments: but he complains, though not to his
wife, but to God. And see how each preserves
his own appropriate part : for he neither despised
Sarah as childless, nor reproached her with any
such thing: and she again was anxious to devise
some consolation to him for her childlessness by
means of the handmaid. For these things had
not yet been forbidden then as now. For now
neither is it lawful for women to indulge their
husbands in such things, nor for the men, with
or without the wife's knowledge, to form such
connexions, even though the grief of their child-
lessness should infinitely harass them : since
they also shall hear tiie sentence, " their worm
shall not die, neither shall their fire be
quenched." For now it is not permitted, but
then it had not been forbidden. Wherefore
both his wife commanded this, and he obeyed,
yet not even thus for pleasure's sake. But
" behold," it will be said, " how he cast Hagar
out again at her bidding." Well, this is what
I want to point out, that both he obeyed her in
all things, and she him. But do not thou give
heed to these things only, but examine, thou
who urgest this plea, into what had gone before
also, Hagar's insulting her, her boasting her-
self against her mistress ; than which what can
be more vexatious to a free and honorable
woman ?
[8.] Let not then the wife tarry for the vir-
tue of the husband and then show her own, for
this is nothing great; nor, on the other hand,
the husband, for the obedience of the wife and
then exercise self-command ; for neither would
this any more be his own well-doing ; but let
each, as I said, furnish his own share first. For
if to the Gentiles smiting us on the right, we
must turn the other cheek ; much more ought
one to bear with harsh behavior in a husband.
And I say not this for a wife to be beaten ;
far from it : for this is the extremest affront,
not to her that is beaten, but to him who beat-
eth. But even if by some misfortune thou have
such a yokefellow allotted thee, take it not ill,
O woman, considering the reward which is laid
up for such things and their praise too in this
present life. And to you husbands also this I
say : make it a rule that there can be no such
offence as to bring you under the necessity of
striking a wife. And why say I a wife? since
not even upon his handmaiden could a free man
endure to inflict blows and lay violent hands.
But if the shame be great for a man to beat a
maidservant, much more to stretch forth the
right hand against her that is free. And this
one might see even from heathen legislatures
who no longer compel her that hath been so
treated to live with him that beat her, as being
unworthy of her fellowship. For surely it
comes of extreme lawlessness when thy partner
156
WORKS OF ST. CHRYSOSTOM.
[Homily XXVI.
of life, she who in the most intimate relations
and in the highest degree, is united with thee ;
when she, like a base slave, is dishonored by
thee. Wherefore also such a man, if indeed
one must call him a man and not rather a wild
beast, I should say, was like a parricide and a
murderer of his mother. For if for a wife's
sake we were commanded to leave even father
and mother, not wronging them but fulfilling a
divine law ; and a law so grateful to our par-
ents themselves that even they, the very persons
whom we are leaving, are thankful, and bring
it about with great eagerness ; what but extreme
frenzy can it be to insult her for whose sake
God bade us leave even our parents ?
But we may well ask, Is it only madness?
There is the shame too : I would fain know who
can endure it. And what description can set it
before us ; when shrieks and wailings are borne
along the alleys, and there is a running to the
house of him that is so disgracing himself, both
of the neighbors and the passers by, as though
some wild beast were ravaging within ? Better
were it that the earth should gape asunder for
one so frantic, than that he should be seen at all
in the forum after it.
' ' But the woman is insolent, ' ' saith he. Con-
sider nevertheless that she is a woman, the
weaker vessel, whereas thou art a man. For
therefore wert thou ordained^ to be ruler ; and
wert assigned to her in place of a head, that
thou mightest bear with the weakness of her that
is set under thee. Make then thy rule glorious.
And glorious it will be when the subject of it
meets with no dishonor from thee. And as the
monarch will appear so much the more dignified,
as he manifests more dignity in the officer under
him ; but if he dishonor and depreciate the
greatness of that rank, he is indirectly cutting
off no small portion of his own glory likewise :
so also thou dishonor her who governs next to
thyself, wilt in no common degree mar the hon-
or of thy governance.
Considering therefore all these things, com-
mand thyself: and withal think also of that eve-
ning on which the father having called thee, de-
livered thee his daughter as a kind of deposit,
and having separated her from all, from her
mother, from himself, from the family, intrust-
ed her entire guardianship to thy right hand.
Consider that (under God) through her thou
hast children and hast become a father, and be
thou also on that account gentle towards her.
Seest thou not the husbandmen, how the earth
which hath once received the seed, they tend
with all various methods of culture, though it
have ten thousand disadvantages ; e. g., though
it be an unkindly soil or bear ill weeds, or
though it be vexed with excessive rain through
the nature of its situation ? This also do thou.
For thus shalt thou be first to enjoy both the
fruit and the calm. Since thy wife is to thee
both a harbor, and a potent healing charm to
rejoice thy heart. Well then : if thou shalt
free thy harbor from winds and waves, thou shalt
enjoy much tranquility on thy return from the
market-place : but if thou fill it with clamor
and tumult, thou dost but prepare for thyself a
more grievous shipwreck. In order then to
prevent this, let what I advise be done : When
any thing uncomfortable happens in the house-
hold, if she be in the wrong console her and do
not aggravate the discomfort. For even if thou
shouldest lose all, nothing is more grievous than
to have a wife without good-will sharing thine
abode. And whatever offence thou canst men-
tion, thou wilt tell me of nothing so very pain-
ful as being at strife with her. So that if it were
only for such reasons as these, let her love be
more precious than all things. For if one
another's burdens are to be borne, much more
our own wife's.
Though she be poor do not upbraid her :
though she be foolish, do not trample on her,
but train her rather : because she is a member
of thee, and ye are become one flesh, " But
.she is trifling and drunken and passionate."
Thou oughtest then to grieve over these things,
not to be angry ; and to beseech God, and ex-
hort her and give her advice, and do every thing
to remove the evil. But if thou strike her thou
dost aggravate the disease : for fierceness is re-
moved by moderation, not by rival fierceness.
With these things bear in mind also the reward
from God : that when it is permitted thee to cut
her off, and thou doest not so for the fear of
God, but bearest with so great defects, fearing
the law appointed in such matters which forbids
to put away a wife whatsoever disease she may
have : thou shalt receive an unspeakable re-
ward. Yea, and before the reward thou shalt be
a very great gainer, both rendering her more obe-
dient and becoming thyself more gentle there-
by. It is said, for instance, that one of the
heathen philosophers^, who had a bad wife, a
trifler and a brawler, when asked, " Why, hav-
ing such an one, he endured her;" made reply,
" That he might have in his house "a school and
training-place of philosophy. For I shall be to
all the rest meeker," saith he, "being here dis-
ciplined every day." Did you utter a great
shout? Why, I at this moment am greatly
mourning, when heathens prove better lovers
of wisdom than we ; we who are comm.anded
to imitate angels, nay rather who are command-
ed to follow God Himself in respect of gentleness.
But to proceed : it is said that for this reason
the philosopher having a bad wife, cast her not
' Socrates.
Homily XXVII.]
HOMILIES ON FIRST CORINTHIANS.
157
out; and some say that this very thing was the
reason of his marrying her. But 1, because
many men have dispositions not exactly reason-
able, advise that at first they do all they can, and j
be careful that they take a suitable partner and I
one full of all virtue. Should it happen, how- j
ever, that they miss their end, and she whom \
they have brought into the house prove no good
or tolerable bride, then I would have them at
any rate try to be Wkc this philosopher, and
train her in every way, and consider nothing
more important than this. Since neither will a :
merchant, until he have made a compact with |
his partner capable of procuring peace, launch
the vessel into the deep, nor apply himself to the
rest of the transaction. And let us then use
every effort that she who is partner with us in
the business of life and in this our vessel, may
be kept in all peace within. For thus shall our
other affairs too be all in calm, and with
tranquility shall we run our course through the
ocean of the present life. Compared with this,
let house, and slaves, and money, and lands,
and the business itself of the state, be less in
our account. And let it be more valuable than
all in our eyes that she who with us sits at the
oars should not be in mutiny and disunion with
us. For so shall our other matters proceed with
a favoring tide, and in spiritual things also we
shall find ourselves much the freer from
hindrance, drawing this yoke with one accord ;
and having done all things well, we shall obtain
the blessings laid up in store ; unto which may
we all attain, through the grace and mercy of
our Lord Jesus Christ, with Whom to the
Father, with the Holy Ghost, be glory, power,
and honor, now and ever, and world without
end. Amen.
HOMILY XXVn.
T Cor. XI. 17.
But in giving you this charge, I praise you not, that ye
come together not for the better, but for the worse.
It is necessary in considering the present
charge to state also first the occasion of it. For
thus again will our discourse be more in-
telligible. What then is this occasion ?
As in the case of the three thousand who
believed in the beginning, all had eaten their
meals in common and had all things common ;
such also was the practice at the time when the
Apostle wrote this : not such indeed exactly ;
but as it were a certain outflowing of that com-
munion which abode among them descended
also to them that came after. And because of
course some were poor, but others rich, they
laid not down all their goods in the midst, but
made the tables open on stated days, as it
should seem ; and when the solemn service^
was completed, after the communion of the
Mysteries, they all went to a common entertain-
ment, the rich bringing their provisions with
them, and the poor and destitute being invited
by them, and all feasting in common. But
afterward this custom also became corrupt.
And the reason was, their being divided and
addicting themselves, some to this party, and
others to that, and saying, " I am of such a
one," and " I of such a one ; " which thing also
to correct he said in the beginning of the
' T^C (rVfof €10?.
Epistle, " For it hath been signified unto me
concerning you, my brethren, by them which
are of the household of Chloe, that there are
contentions among you. Now this I mean,
that each one of you saith, I am of Paul ; and I
of ApoUos; and I of Cephas." Not that Paul
was the person to whom they were attaching
themselves; for he would not have borne it:
but wishing by concession to tear up this custom
from the root, he introduced himself, indicating
that if any one had inscribed upon himself even
his name when breaking off from the common
body, even so the thing done was profane and
extreme wickedness. And if in his case it were
wickedness, much more in the case of those who
were inferior to him.
[2.] Since therefore this custom was broken
through, a custom most excellent and most use-
ful; (for it was a foundation of love, and a com-
fort to poverty, and a corrective of riches, and
an occasion of the highest philosophy, and an
instruction of humility:) since however he saw
so great advantages in a way to be destroyed, he
naturally addresses them with severity, thus say-
ing : "But in giving you this charge, I praise
you not." For in the former charge, as there
were many who kept (the ordinances), he began
otherwise, saying thus: "Now I praise you that
ye
remember me in all things
but here
contrariwise, " But in giving you this charge, I
praise you not." And here is the reason why
158
WORKS OF ST. CHRYSOSTOM.
[Homily XXVII.
he placed it not after the rebuke of them that
eat the idol-sacrifices. But because that was
unusually harsh he interposes the discourse
about wearing of long hair, that he might not
have to pass from one set of vehement reproofs
to others again of an invidious kind and so
appear too harsh : and then he returns to the
more vehement tone, and says, " But in giving
you this charge, I praise you not." What is
this? That which I am about to tell you of.
What is, "giving you this charge, I praise you
not? " " I do not approve you," saith he, "be-
cause ye have reduced me to the necessity of
giving advice : I do not praise you, because ye
have required instruction in regard to this,
because ye have need of an admonition from
me." Dost thou perceive how from his be-
ginning he signifieth that what was done was very
profane ? For when he that errs ought not to
require so much as a hint to prevent his erring,
the error would seem to be unpardonable.
And why dost thou not praise? Because "ye
come togetTier," saith he, "not for the better
but for the worse; " i.e., because ye do not go
forward unto virtue. For it were meet that
your liberality^ should increase and become
manifold, but ye have taken rather from the
custom which already prevailed, and have so
taken from it as even to need warning from me,
in order that ye may return to the former order.
Further, that he might not seem to say these
things on account of the poor only, he doth not
at once strike in to the discourse concerning the
tables, lest he render his rebuke such as they
might easily come to think slightly of, but he
searches for an expression most confounding and
very fearful. For what saith he ?
Ver. 1 8. " For first of all, when ye come to-
gether in the Church, I hear that divisions^ exist
among you.
And he saith not, " For fear that you do not
sup together in common ;" "for I hear that you
feast in private, and not with the poor:" but
what was most calculated thoroughly to shake
their minds, that he set down, the name of div-
ision, which was the cause of this mischief also :
and so he reminded them again of that which
was said in the beginning of the Epistle, and
was "signified by them of the house ofChloe."
(C. i. II.)
"And I partly believe it."
Thus, lest they should say, " But what if the
accusers speak falsely ?" he neither saith, "I be-
lieve it," lest he should rather make them reck-
less ; nor again, on the other hand, " I disbe-
lieve it," lest he should seem to reprove without
cause, but, " I pardy believe it," saith he, i. e.,
"I believe it in a small part;" making them
* </)tAoTtnjitai'.
anxious and inviting them to return to correct-
ion.
[3.] Ver. 19. " For there must be also factions
among you, that they which are approved may
be made manifest among you."
By "factions," here he means those which
concern not the doctrines, but these present di-
visions. But even if he had spoken of the doc-
trinal heresies, not even thus did he give them
any handle. For Christ Himself said, "it must
needs be that occasions of stumbling come,"
(Matt, xviii. 7.) not destroying the liberty of
the will nor appointing any necessity and com-
pulsion over man's life, but foretelling what
would certainly ensue from the evil mind of
men ; Avhich would take place, not because of
his prediction, but because the incurably dis-
posed are so minded. For not because he fore-
told them did these things happen : but because
they were certainly about to happen, therefore
he foretold them. Since, if the occasions of
stumbling were of necessity and not of the
mind of them that bring them in, it was super-
fluous His saying, " Woe to that man by whom
the occasion cometh." But these things we dis-
cussed more at length when we were upon the
passage itself^ ; now we must proceed to what
is before us.
Now that he said these things of these fac-
tions relating to the tables, and that contention
and division, he made manifest also from what
follows. For having said, "I hear that there
are divisions among you," he stopped not here,
but signifying what divisions he means he goes
onto say, "each one taketh before other his
own supper ;" and again, " What ? have ye not
houses to eat and to drink in? or despise ye the
Church of God ? ' ' However, that of these he
was speaking is evident. And if he call them
divisions, marvel not. For, as I said, he
wishes to touch them by the expression :
whereas had they been divisions of doctrine, he
would not have discoursed with them thus
mildly. Hear him, for instance, when he
speaks of any such thing, how vehement he is
both in assertion and in reproof : in assertion,
as when he says, " If even an angel preach any
other gospel unto you than that ye have re-
ceived, let him be accursed;" (Gal. i. 8.) but
in reproof, as when he says, "Whosoever of you
would be justified by the law, ye are fallen
away from grace." (Gal. v. 4.) And at one
time he calls the corrupters "dogs," saying,
"Beware of dogs:" (Phil. iii. 2.) at another,
"having their consciences seared with a hot
iron." (i Tim. iv. 2.) And again, "angels of
Satan : " (2 Cor. xi. 14-15.) but here he said no
such thing, but spoke in a gentle and subdued
tone.
' vid. S. Chrys. on S. Matth. Horn. 59.
Homily XXVII. ]
HOMILIES ON FIRST CORINTHIANS.
159
Cut what is, " that they which are approved
may be niade manifest among you?" That
they may shine the more. And what he in-
tends to say is this, that those who are unchang-
able and firm are so far from being at all in-
jured hereby, but even shows them the more,
and that it makes them more glorious. For the
word, "that\" is not every where indicative of
cause, but frequently also of the event of things.
Thus Christ Himself uses it, when He saith,
"For judgement I am come into this world ; that
they which see not may see, and that they which
see may be made blind." (John ix. 39.) So like-
wise Paul in another place, when discoursing of
the law, he writes, " And the Law came in be-
side, that the trespass might abound." (Rom. v.
20.) But neither was the law given to this end
that the trespasses of the Jews might be in-
creased : (though this did ensue:) nor did
Christ come for this end that they which see
might be made blind, but for the contrary;
but the result was such. Thus then also here
must one understand the expression, "that they
which are approved may be made manifest."
For not at all with this view came heresies into
being, that "they which are approved may be
made manifest," but on these heresies taking
place such was the result. Now these things he
said to console the poor, those of them who
nobly bore that sort of contempt. Wherefore
he said not, "that they may become approved,"
but, "that they which are approved maybe
made manifest; showing that before this also
they were such, but they were mixed up with
the multitude, and while enjoying such relief as
was afforded them by the rich, they were not
very conspicuous : but now this strife and con-
tentiousness made them manifest, even as the
storm shows the pilot. And he said not, "that
ye may appear approved," but, " that they
which are approved may be made manifest,
those among you who are such." For neither
when he is accusing doth he lay them open,
that he may not render them more reckless ; nor
when praising, that he may not make them
more boastful; but he leaves both this ex-
pression and that in suspense 2, allowing each
man's own conscience to make the application
of what he saith.
Nor doth he here seem to me to be comfort-
ing the poor only, but those also who were not
violating the custom. For it was likely that
there were among them also those that observed
it.
And this is why he said, " I partly believe
it. ' ' Justly then doth he call these ' ' approved , ' '
who not only with the rest observed the custom,
but even without them kept this good law
' iva.
^ eU iJ.(Tiojpov a.<l>iri(ri, " sends it out into the air."
undisturbed. And he doth this, studying by
such praises to render both others and these
persons themselves more forward.
[4.] Then at last he adds the very form of
offence. And what is it ?
Ver. 20. " When ye assemble yourselves
together," saith he, " it is not possible to eat the
Lord's Supper."
Seest thou how effectually appealing to their
shame, even already by way of narrative he con-
trives to give them his counsel^ "For the
appearance of your assembly," saith he, " is
different. It is one of love and brotherly affec-
tion. At least one place receives you all, and
ye are together in one flock. But the Banquet,
when you come to that, bears no resemblance
to the Assembly of worshippers." And he
said not, " When ye come together, this is not
to eat in common,' "this is not to feast with
one another; " but otherwise again and much
more fearfully he reprimands them, saying, " it
is not possible to eat the Lord's Supper," send-
ing them away now from this point to that even-
ing on which Christ delivered the awful Myster-
ies. Therefore also he called the early meal
' ' a supper. ' ' For that supper too had them all
reclining at meat together : yet surely not so
great was the distance between the rich and the
poor as between the Teacher and the disciples.
For that is infinite. And why say I the Teacher
and the disciples ? Think of the interval
between the Teacher and the traitor : neverthe-
less, the Lord Himself both sat at meat with
them and did not even cast him out, but both
gave him his portion of salt and made him par-
taker of the Mysteries.
Next he explains how "it is not possible to
eat the Lord's Supper."
Ver. 21. "For in your eating, ' each one
taketh before other his own supper," saith he,
"and one is hungry, and another is drunken."
Perceivest thou how he intimates that they
were disgracing themselves rather ? For that
which is the Lord's, they make a private mat-
ter : so that themselves are the first to suffer
indignity, depriving their own table of its great-
est prerogative. How and in what manner ?
Because the Lord's Supper, i. e. the Master's,
ought to be common. For the property of the
master belongs not to this servant without
belonging to that, but in common to all. So
that by " the Lord's " Supper he expresses this,
the "community" of the feast. As if he had
said, "If it be thy master's, as assuredly it is,
thou oughtest not to withdraw it as private, but
as belonging to thy Lord and Master to set it
in common before all. For this is the meaning
of, ' the Lord's.' But now thou dost not suf-
fer it to be the Lord's, not suffering it to be
i6o
WORKS OF ST. CHRYSOSTOM.
[Homily XXVII.
common but feasting by thyself." Wherefore
also he goes on to say,
''For each one taketh before other his own
supper." And he said not, "cutteth off," but
"taketh before," tacitly censuring them both
for greediness and for precipitancy. This at
least the sequel also shows. For having said this,
he added again, "and one is hungry, and
another is drunken," each of which showed a
want of moderation, both the craving and the
excess. See also a second fault again whereby
those same persons are injured : the iirst, that
they dishonor their supper: the second, that
they are greedy and drunken ; and what is yet
worse, even when the poor are hungry. For
what was intended to be set before all in common,
that these men fed on alone, and proceeded both
to surfeiting and to drunkenness. Wherefore
neither did he say, " one is hungry, and anoth-
er is filled :" but, " is drunken." Now each of
these, even by itself, is worthy of censure : for
it is a fault to be drunken even without despis-
ing the poor.; and to despise the poor without
being drunken, is an accusation. When both
then are joined together at the same time, con-
sider how exceeding great is the transgression.
Next, having pointed out their profaneness, he
adds his reprimand in what follows, with much
anger, saying,
Ver. 2 2. "What? have ye not houses to eat
and to drink in ? Or despise ye the Church of
God, and put them to shame that have not?"
Seest thou how he transferred the charge from
the indignity offered to the poor to the Church,
that his words might make a deeper impression
of disgust ? Here now you see is yet a fourth
accusation, when not the poor only, but the
Church likewise is insulted. For even as thou
makest the Lord's Supper a private meal, so also
the place again, using the Church as a house.
For it was made a Church, not that we who
come together might be divided, but that they
who are divided might be joined : and this act
of assembling shows.
"And put them to shame that have not.*'
He said not, ' ' and kill with hunger them that have
not," but so as much more to put them to the
blush, "shame them;" to point out that it is
not food which he cares for so much as the
wrong done unto them. Behold again a fifth
accusation, not only to overlook the poor but
even to shame them. Now this he said, partly as
treating with reverence the concerns of the poor,
and intimating that they grieve not so for the
belly as for the shame ; and partly also drawing
the hearer to compassion.
Having therefore pointed out so great impiet-
ies, indignity to the Supper, indignity to the
Church, the contempt practised towards the
poor ; he relaxes again the tones of his reproof,
saying, all of a sudden', "Shall I praise you?
In this I praise you not." Wherein one might
especially marvel at him that when there was
need to Strike and chide more vehemently after
the proof of so great offences, he doeth the con-
trary rather, gives way, and permits them to
recover breath. What then may the cause be?
He had touched more painfully than usual in
aggravating the charge, and being a most excel-
lent physician, he adapts the incision to the
wounds, neither cutting superficially those parts
which require a deep stroke; (for thou hast
heard him how he cut off among those very per-
sons him that had committed fornication;) nor
delivering over to the knife those things which
require the milder sort of remedies. For this
cause then here also he conducts his address
more mildly, and in another point of view like-
wise, he sought especially to render them gentle
to the poor: and this is why he discourses with
them rather in a subdued tone.
[5.] Next, wishing also from another topic
to shame them yet more, he takes again the
points which were most essential and of them
weaves his discourse.
Ver. 23. "For I received of the Lord," saith
he, "that which also I delivered unto you: how
that the Lord Jesus in the night in which He
was betrayed, took bread:"
Ver. 24. "And when He had given thanks,
He brake it, and said. Take, eat : this is M}-
Body, which is broken for you: this do in
remembrance of me."
Wherefore doth he here make mention of the
Mysteries? Because that argument was very
necessary to his present purpose. As thus:
"Thy Master," saith he, " counted all worthy
of the same Table, though it be very awful and
far exceeding the dignity of all : but thou con-
siderest them to be unworthy even of thine own,
small and mean as we see it is; and while they
have no advantage over thee in spiritual things,
thou robbest them in the temporal things. For
neither are these thine own."
However, he doth not express himself thus,
to prevent his discourse becoming harsh : but
he frames it in a gentler form, saying, that
"the Lord Jesus in the night in which He was
betrayed, took bread."
And wherefore doth he remind us of the
time, and of that evening, and of the betrayal ?
Not indifferently nor without some reason, but
that he might exceedingly fill them with com-
punction, were it but from consideration of the
time. For even if one be a very stone, yet
when he considers that night, how He was with
His disciples, "very heavy," how He was
betrayed, how He was bound, how He was led
away, how He was judged, how He suffered all
* \aAa Toj' rofoi', aBpooy \eyuiu.
Homily XXVII.]
HOMILIES ON FIRST CORINTHIANS.
i6i
the rest in order , he becometh softer than wax,
and is withdrawn from earth and all the pomp
of this world. Therefore he leads us to the
remembrance of all those things, by His time,
and His table, and His betrayal, putting us
to shame and saying, " Thy Master gave up
even Himself for thee : and thou dust not even
share a little meat with thy brother for thine
own sake."
But howsaith he, that " he received it from the
Lord?" since certainly he was not present then
but was one of the persecutors. That thou
mayest know that the first table had no advan-
tage above that which cometh after it. For
even to-day also it is He who doeth all, and
delivereth it even as then.
And not on this account only doth he remind
us of that night, but that he may also in another
way bring us to compunction. For as we par-
ticularly remember those words which we hear
last from those who are departing; and to their
heirs if they should venture to transgress their
commands, when we would put them to shame
we say, " Consider that this was the last word
that your father uttered to you, and until the
evening when he was just about to breathe his last
he kept repeating these injunctions : ' ' just so Paul,
purposing hence also to make his argument
full of awfulness; "Remember," saith he,
" that this was the last mysterious rite^ He gave
unto you, and in that night on which He was
about to be slain for us. He commanded these
things, and having delivered to us that Supper
after that He added nothing further."
Next also he proceeds to recount the very
things that were done, saying, " He took bread,
and, when He had given thanks, He brake it,
and said, Take, eat : this is My Body, which is
broken for you." If therefore thou comest for
a sacrifice of thanksgiving,- do thou on thy part
nothing unworthy of that sacrifice : by no
means either dishonor thy brother, or neglect
him in his hunger ; be not drunken, insult not
the Church. As thou comest giving thanks for
what thou hast enjoyed : so do thou thyself
accordingly make return, and not cut thyself
off from thy neighbor. Since Christ for His
part gave equally to all, saying, "Take, eat."
He gave His Body equally, but dost not thou
give so much as the common bread equally ?
Yea, it was indeed broken for all alike, and
became the Body equally for all.
Ver. 25. " In like manner also the cup after
supper, saying. This cup is the New Covenant in
My Blood : this do, as oft as ye drink of it, in
remembrance of Me. ' '
What sayest thou? Art thou making a remem-
brance of Christ, and despisest thou the poor and
tJ^vaTayttiyiav.
fv\api.<TTia.
I I
tremblest not ? Why, if a son or brother had
died and thou wert making a remembrance of
him, thou wouldst have been smitten by thy
conscience, hadst thou not fulfilled the custom
and invited the poor : and when thou art mak-
ing remembrance of thy Master, dost thou not
so much as simply give a portion of the Table ?
But what is it which He saith, "This cup is
the New Covenant ? ' ' Because there was also
a cup of the Old Covenant ; the libations and
the blood of the brute creatures. For after
sacrificing, they used to receive the blood in a
chalice and bowl and so pour it out. Since
then instead of the blood of beasts He brought
in His own Blood ; lest any should be troubled
on hearing this. He reminds them of that
ancient sacrifice.
[6.] Next, having spoken concerning that
Supper, he connects the things present with
the things of that time, that even as on that
very evening and reclining on that very couch
and receiving from Christ himself this sacrifice,
so also now might men be affected; and he
saith,
Ver. 26. " For as often as ye eat this bread,
and drink this cup, ye proclaim the Lord's
death till He come."
For as Christ in regard to the bread and the cup
said, " Do this in remembrance of Me," reveal-
ing to us the cause of the giving of the . Mys-
tery, and besides what else He said, declaring
this to be a sufficient cause to ground our
religious fear upon : — (for when thou consid-
erest what thy Master hath suffered for thee, thou
wilt the better deny thyself : ) — so also Paul saith
here: " as often as ye eat ye do proclaim His
death." And this is that Supper. Then inti-
mating that it abides unto the end, he saith,
"till He come."
Ver. 27. "Wherefore whosoever shall eat
this bread and drink the cup of the Lord
unworthily, shall be guilty of the Body and the
Blood of the Lord."
Why so? Because he poured it out, and
makes the thing appear a slaughter and no longer
a sacrifice. Much therefore as they who then
pierced Him, pierced Him not that they might
drink but that they might shed His blood : so
likewise doth he that cometh for it unworthily
and reaps no profit thereby. Seest thou how
fearful he makes his discourse, and inveighs
against them very exceedingly, signifying that if
they are thus to drink, they partake unworthily
of the elements ^ ? For how can it be other
than unworthily when it is he who neglects the
hungry? who besides overlooking him puts him
to shame ? Since if not giving to the poor
casteth one out of the kingdom, e\-en though
one should be a virgin ; or rather, not giving
l62
WORKS OF ST. CHRYSOSTOM.
[Homily XXVII.
liberally : (for even those virgins too had oil,
only they had it not abundantly:) consider
how great the evil will prove, to have wrought
so many impieties?
"What impieties?" say you. Why sayest
thou, what impieties? Thou hast partaken of
sue h a Table and when thou oughtest to be
more gentle than any and like the angels, none
so cruel as thou art become. Thou hast tasted
the Blood of the Lord, and not even thereupon
dost thou acknowledge thy brother. Of what
indulgence then art thou worthy ? Whereas if
even "before this thou hadst not known him,
thou oughtest to have come to the knowledge of
him from the Table ; but now thou dishonorest
the Table itself ; he having been deemed worthy
to partake of it and thou not judging him
worthy of thy meat. Hast thou not heard how
much he suffered who demanded the hundred
pence ? how he made void the gift vouchsafed
to him 1? Doth it not come into thy mind what
thou wert and what thou hast become ? Dost
thou not put thyself in remembrance that if this
man be poor in possessions, thou wast much
more beggarly in good works, being full of ten
thousand sins? Notwithstanding, God deliv-
ered thee from all those and counted thee
worthy of such a Table : but thou art not even
thus become more merciful : therefore of course
nothing else remaineth but that thou shouldest
be "delivered to the tormentors."
[7.] These words let us also listen to, all of
us, as many as in this place approach with the
poor to this holy Table, but when we go out,
do not seem even to have seen them, but are
both drunken and pass heedlessly by the hun-
gry ; the very things whereof the Corinthians
were accused. And when is this done? say
you. At all times indeed, but especially at the
festivals, where above all times it ought not so
to be. Is it not so, that at such times, immedi-
ately after Communion, drunkenness succeeds
and contempt of the poor? And having par-
taken of the Blood, when it were a time for
thee to fast and watch, thou givest thyself up to
wine and revelling. And yet if thou hast by
chance made thy morning meal on any thing
good, thou keepest thyself lest by any other
unsavory viand thou spoil the taste of the
former : and now that thou hast been feasting
on the Spirit thou bringest inasatanical luxury.
Consider, when the Apostles partook of that
holy Supper, what they did : did they not be-
take themselves to prayers and singing of
hymns ? to sacred vigils ? to that long work of
teaching, so full of all self-denial ? For then
He related and delivered to them those great
and wonderful things, when Judas had gone out
to call them who were about to crucify Him.
' ef€i'cx9ei(Tai', perhaps " officially declared."
Hast thou not heard how the three thousand
also who partook of the Communion continued
even in prayer and teaching, not in drunken
feasts and revellings? But thou before thou
hast partaken fastest, that in a certain way
thou mayest appear worthy of the Communion :
but when thou hast partaken, and thou oughtest
to increase thy temperance, thou undoest all.
And yet surely it is not the same to fast before
this and after it. Since although it is our duty
to be temperate at both times, yet most particu-
larly after we have received the Bridegroom.
Before, that thou mayest become worthy of
receiving : after, that thou mayest not be found
unworthy of what thou hast received.
' ' What then ? ought we to fast after receiv-
ing? " I say not this, neither do I use any com-
pulsion. This indeed were well : however, I do
not enforce this, but I exhort you not to feast to
excess. For if one never ought to live luxu-
riously, and Paul showed this when he said,
" she that giveth herself to pleasure is dead
while she liveth " (i Tim. v. 6.); much more
will she then be dead. And if luxury be death
to a woman, much more to a man : and
if this done at another time is fatal,
much more after the communion of the
Mysteries. And dost thou having taken the
bread of life, do an action of death and not
shudder? Knowest thou not how great evils
are brought in by luxury ? Unseasonable laugh-
ter, disorderly expressions, buffoonery fraught
with perdition, unprofitable trifling, all the other
things, which it is not seemly even Jo name.
And these things thou doest when thou hast
enjoyed the Table of Christ, on that day on
which thou hast been counted worthy to touch
His flesh with thy tongue. What then is to be
done to prevent these things? Purify thy
right hand, th)^ tongue, thy lips, which have
become a threshold for Christ to tread upon.
Consider the time in which thou didst draw
near and set forth a material table, raise thy
mind to that Table, to the Supper of the Lord,
to the vigil of the disciples, in that night, that
holy night. Nay, rather should one accurately
examine, this very present state is night. Let
us watch then with the Lord, let us be pricked
in our hearts with the disciples. It is the sea-
son of prayers, not of drunkenness ; ever indeed,
but especially during a festival. For a festival
is therefore appointed, not that we may behave
ourselves unseemly, not that we may accumulate
sins, but rather that we may blot out those which
exist.
I know, indeed, that I say these things in
vain, yet will I not cease to say them. For if
ye do not all obey, yet surely ye will not all dis-
obey ; or rather, even though ye should all be
disobedient, my reward will be greater, though
Homily XXVIII.]
HOMILIES ON FIRST CORINTHIANS.
163
yours will be more condemnation. However,
that it may not be more, to this end I will not
cease to speak. For perchance, perchance, by
my perseverance I shall be able to reach you.
Wherefore I beseech you that we do not this
to condemnation ; let us nourish Christ, let us
give Him drink, let us clothe Him. These
things are worthy of that Table. Hast thou
heard holy hymns ? Hast thou seen a spiritual
marriage ? Hast thou enjoyed a royal Table ?
Hast thou been filled with the Holy Chest?
Hast thou joined in the choir of the Seraphim ?
Hast thou become partaker of the powers above?
Cast not away so great a joy, waste not the
treasure, bring not in drunkenness, the
mother of dejection, the joy of the devil,
the parent of ten thousand evils. For hence is
a sleep like unto death, and heaviness of head,
and disease, and obliviousness, and an image of
dead men's condition. Further, if thou wouldst
not choose to meet with a friend when intoxi-
cated, when thou hast Christ within, durst thou,
tell me, to thrust in upon Him so great an
excess ?
But dost thou love enjoyment ? Then, on this
very account cease being drunken. For I, too,
would have thee enjoy thyself, but with the real
enjoyment, that which never fadeth. What
then is the real enjoyment, ever blooming ?
Invite Christ to sup' (Re/, ii. 20.) with thee;
give Him to partake of thine, or rather of His
own. This bringeth pleasure without limit, and
in its prime everlastingly. But the things of
sense are not such ; rather as soon as they appear
they vanish away ; and he that hath enjoyed
them will be in no better condition than he
who hath not, or rather in a worse. For the one
is settled as it were in a harbor, but the other
exposes himself to a kind of torrent, a besieg-
ing army of distempers, and hath not even any
power to endure the first swell of the sea.^
That these things be therefore not so, let us
follow after moderation. For thus we shall both
be in a good state of body, and we shall pos-
sess our souls in security, and shall be delivered
from evils both present and future : from which
may we all be delivered, and attain unto the
kingdom, through the grace and mercy of our
Lord Jesus Christ, with Whom to the Father,
together with the Holy Spirit, be glory, power,
and honor, now and ever, and world without
end. Amen.
HOMILY XXVIII
I Cor. xi. 28.
But let a man prove himself, and so let him eat of the
bread, and drink of the cup.
What mean these words, when another object
is proposed to us? This is Paul's custom, as
also I said before, not only to treat of those
things which he had proposed to himself, but
also if an argument incidental to his purpose
occur, to proceed upon this also with great dili-
gence, and especially when it relates to very
necessary and urgent matters. Thus, when he
was discoursing with married persons, and the
question about the servants fell in his way, he
handled it very strenuously and at great length.
Again, when he was speaking of the duty of not
going to law before those courts, then also hav-
ing fallen upon the admonition respecting covet-
ousness, he discoursed at length concerning this
subject likewise. Now the same thing he hath
also done here : in that having once found occasion
to remind them of the Mysteries, he judged it
necessary to proceed with that subject. For
indeed it was no ordinary one. Wherefore also
he discoursed very awfully concerning it, pro-
viding for that which is the sum of all good
things, viz. their approaching those Mysteries
with a pure conscience. Whence neither was
he content with the things said before alone, but
adds these also, saying,
''But let a man prove himself:" which also
he saith in the second Epistle : " try your own
selves, prove your own selves:" (2 Cor. xiii. 5.)
not as we do now, approaching because of the
season rather than from any earnestness of mind. .
For we do not consider how we may approach
prepared, with the ills that were within us pur-
ged out, and full of compunction, but how we
may come at festivals and whenever all do so.
But not thus did Paul bid us come : he knoweth
only one sea^son of access and communion, the
purity of a man's conscience. Since if even
that kind of banquet which the senses take cog-
nizance of cannot be partaken of by us when
feverish and full of bad humors, without risk of
perishing: much more is it unlawful for us to
«7r apKTTOV
TTTi/ ^dAr^r Tai/TT/i'.
164
WORKS OF ST. CHRYSOSTOM.
[Homily XXVIII.
touch this Table with profane lusts, which are
more grievous than fevers. Now when I say
profane lusts, I mean both those of the body, and
of money, and of anger, and of malice, and, in
a word, all that are profane. And it becomes
him that approacheth, first to empty himself of
all these things and so to touch that pure sacrifice.
And neither if indolently disposed and reluct-
antly ought he to be compelled to approach by rea-
son of the festival ; nor, on the other hand, if
penitent and prepared, should any one prevent
him because it is not a festival. For a festival
is a showing forth of good works, and a rever-
ence of soul, and exactness of deportment. And
if thou hast these things, thou mayestat all times
keep festival and at all times approach. Where-
fore he saith, " But let each man prove himself,
and then let him approach." And he bids not
one examine another, but each himself, making
the tribunal not a public one and the conviction
without a witness.
[2.] Ver. 29. "For he that eateth and drink-
eth unworthily, eateth and drinketh judgment to
himself."
What sayest thou, tell me? Is this Table
which is the cause of so many blessings and
teeming with life, become judgment ? Not
from its own nature, saith he, but from the will
of him that approaches. For as His presence,
which conveyed to us those great and unutter-
able blessings, condemned the more them that
received it not: so also the Mysteries .become
provisions^ of greater punis'iment to such as par-
take unworthily.
But why doth he eat judgment to himself?
"Not discerning the Lord's body:" i. e., not
searching, not bearing in mind, as he ought, the
greatness of the things set before him ; not esti-
mating the weight of the gift. For if thou should-
est come to know accurately Who it is that lies
before thee, and Who He is that gives Himself,
and to whom, thou wilt need no other argument,
but this is enough for thee to use all vigilance;
unless thou shouldest be altogether fallen.
Ver. 30. "For this cause many among you
are weak and sickly, and not a few sleep."
Here he no longer brings his examples from
others as he did in the case of the idol-sacrifices,
relating the ancient histories and the chastise-
ments in the wilderness, but from the Corinth-
ians themselves; which also made the discourse
apt to strike them more keenly. For whereas he
was saying, " he eateth judgment to himself,"
and, "he is guilty ; " that he might not seem to
speak mere words, he points to deeds also and
calls themselves to witness; a kind of thing
which comes home to men more than threaten-
ing, by showing that the threat has issued in some
real fact. He was not however content with
' i(tt6Sia, viatica.
these things alone, but from these he also intro-
duced and confirmed the argument concerning
hell-fire, terrifying them in both ways ; and solv-
ing an inquiry which is handled everywhere.
I mean, since many question one with another,
"whence arise the untimely deaths, whence the
long diseases of men ;"he tells them that these
unexpected events are many of them conditional
upon certain sins. " What then? They who are
in continual health," say you, " and come to a
green old age, do they not sin?" Nay, who
durst say this? "How then," say you, "do
they not suffer punishment ? ' ' Because there
they shall suffer a severer one. But we, if we
would, neither here nor there need suffer it.
Ver. 31. "For if we discerned ourselves,"
saith he, "we should not be judged."
And he said not, " if we punished ourselves,
if we were revenged on ourselves, ' ' but if we
were only willing to acknowledge our offence, to
pass sentence on ourselves, to condemn the
things done amiss, we should be rid of the pun-
ishment both in this world and the next. For
he that condemns himself propitiates God in two
ways, both by acknowledging his sins, and by
being more on his guard for the future. But
since we are not willing to do even this light
thing, as we ought to do it, not even thus doth
He endure to punish us with the world, but even
thus spareth us, exacting punishment in this
world, where the penalty is for a season and the
consolation great ; for the result is both deliver-
ance from sins, and a good hope of things to
come, alleviating the present evils. And these
things he saith, at the same time comforting the
sick and rendering the rest more serious. AVhere-
fore he saith,
Ver. 32. "But when we are judged, we are
chastened of the Lord."
He said not, we are punished, he said not, we
have vengeance taken on us, but, " we are chas-
tened." For what is done belongs rather to
admonition than condemnation, to healing than
vengeance, to correction than punishment. And
not so only but by the threat of a greater evil he
makes the present light, saying, "that we may
not be condemned with the world." Seestthou
how he brings in hell also and that tremendous
judgment-seat, and signifies that that trial and
punishment is necessary and by all means must
be? for if the faithful, and such as God especially
cares for, escape not without punishment in
whatsoever things they offend, (and this is
evident from things present,) much more the
unbelieving and they who commit the unpardon-
able and incurable sins.
[3.] Ver. ;^;^. "Wherefore when ye come
together to eat, wait one for another."
Thus, while their fear was yet at its height
and the terror of hell remained, he chooses again
Homily XXVIII. ]
HOMILIES ON FIRST CORINTHIANS.
165
to bring in also the exhortation in behalf of the
poor, on account of which he said all these
things ; implying that if they do not this they
must partake unworthily. But if the not impar-
ting of our goods excludes from that Table,
much more the violently taking away. And he
said not, "wherefore, when ye come together,
impart to them that need," but, which has a
more reverential sound, " wait one for another."
For this also prepared the way for and intimated
that, and in a becoming form introduced the
exhortation. Then further to shame them,
Ver. 34. "And if any man is hungry, let him
eat at home."
By permitting, he hinders it, and more
strongly than by an absolute prohibition. For
he brings him out of the church and sends him
to his house, hereby severely reprimanding and
ridiculing them, as slaves to the belly and unable
to contain themselves. For he said not, "if
any despise the poor," but, " if any hunger,"
discoursing as with impatient children ; as with
brute beasts which are slaves to appetite. Since
it would be indeed very ridiculous, if, because
they were hungry they were to eat at home.
Yet he was not content with this, but added also
another more fearful thing, saying, "that your
coming together be not unto judgment: " that
ye come not unto chastisement, unto punish-
ment, insulting the Church, dishonoring your
brother. " For for this cause ye come together,"
saith he, " that ye may love one another, that
ye may profit and be profited. But if the con-
trary happen, it were better for you to feed
yourselves at home."
This, however, he said, that he might attract
them to him the more. Yea, this was the very
purpose both of his pointing out the injury that
would arise from hence, and of his saying that
condemnation was no trifling one, and terrify-
ing them in every way, by the Mysteries, by the
sick, by those that had died, by the other things
before mentioned.
Then also he alarms them again in another
way, saying, "and the rest will I set in order
whensoever I come: " with reference either to
some other things, or to this very matter. For
since it was likely that they would yet have
some reasons to allege, and it was not possible
to set all to rights by letter, " the things which
I have charged you, let them be observed for
the present," saith he; "but if ye have any
thing else to mention, let it be kept for my com-
ing ; " speaking either of this matter, as I said,
or of some other things not very urgent. And
this he doth that hence too he may render them
more serious. For being anxious about his
coming, they would correct the error. Fur the
sojourning of Paul in any place was no ordinary
thing: and to signify this he said, "some are
puffed up, as though I would not come to you ; "
(i Cor. iv. 18.) and elsewhere again, '< not as
in my presence only, but now much more in my
absence, work out your own salvation with fear
and trembling." (Phil. ii. 12.) And therefore
neither did he merely promise that he would
come, lest they should disbelieve him and
become more negligent ; but he also states a
necessary cause for his sojourning with them,
saying, "the rest I will set in order when I
come; which implies, that the correction of
the things that remained, even had he not in
any case been desirous, would have drawn him
thither.
[4.] Hearing therefore all these things, let us
both take great care of the poor, and restrain our
appetite, and rid ourselves of drunkenness, and
be careful worthily to partake of the Mysteries ;
and whatsoever we suffer, let us not take it bit-
terly, neither for ourselves nor for others ; as
when untimely death happen or long diseases.
For this is deliverance from punishment, this is
correction, this is most excellent admonition.
Who saith this? He that hath Christ speaking
in him.
But nevertheless even after this many of our
women are so foolishly disposed as even to go
beyond the unbelievers in the excess of their
grief*. And some do this blinded by their pas-
sion, but others for ostentation, and to avoid
the censures of them that are without : who
most of all are deprived of excuse, to my mind.
For, "lest such a one accuse me," saith she,
" let God be my accuser : lest men more sense-
less than the brute beasts condemn me, let the
law of the King of all be trampled under foot."
Why, how many thunderbolts do not these say-
ings deserve ?
Again ; If any one invite you to a funeral sup-
per- after your affliction there is no one to say any
thing against it, because there is a law of men
which enjoins such things : but when God by
His law forbids your mourning, all thus contradict
it. Doth not Job come into thy mind, O
woman ? Rememberest thou not his words at
the misfortune of his children, which adorned
that holy head more than ten thousand crowns,
and made proclamation louder than many
trumpets ? Dost thou make no account of the
greatness of his misfortunes, of that unpre-
cedented shipwreck, and that strange and por-
tentous tragedy ? For thou possibly hast lost
one, or a second, or third : but he so many
.sons and daughters : and he that had many
children suddenly became childless. And not
even by degrees were his bowels wasted away :
but at one sweep all the fruit of his body was
' For the sentiments of Christian antiquity about mourning at
funerals, see S. Cyprian, De Mortalitate, c. 15, 16.
^ ■nipihtt.-nvov.
1 66
WORKS OF ST. CHRYSOSTOM.
[Homily XXVIII.
snatched from him. Nor was it by the common
law of nature, when they had come to old age,
but by a death both untimely and violent : and
all together, and when he was not present nor
sitting by them, that at least by hearing their
last words he might have some consolation for
so bitter an end of theirs: but contrary to all
expectation and without his knowing any thing
of what took place, they were all at once over-
whelmed, and their house became their grave
and their snare.
And not only their untimely death, but many
things besides there were to grieve him ; such
as their being all in the flower of their age, all
virtuous and loving, all together, that not one
of either sex was left, that it befel them not by
the common law of nature, that it came after so
great a loss, that when he was unconscious of
any sin on his own part or on theirs, he suffered
these things. For each of these circumstances
is enough even by itself to disturb the mind :
but when we find them even concurring together,
imagine the height of those waves, how great
the excess of that storm. And what in particu-
lar is greater and worse than his bereavement,
he did not even know wherefore all these things
happened. On this account then, having no
cause to assign for the misfortune, he ascends
to the good pleasure of God, and saith, ''The
Lord gave, the Lord hath taken away : " as it
pleased the Lord, even so it happened ;
' ' blessed be the name of the Lord for ever. ' '
(Jobii.2i.) And these things he said, when
he saw himself who had followed after all virtue
in the last extremity ; but evil men and impos-
tors, prospering, luxurious, revelling on all sides.
And he uttered no such word as it is likely that
some of the weaker sort would have uttered,
" Was it for this that I brought up my children
and trained them with all exactness ? For this
did I open my house to all that passed by, that
after those many courses run in behalf of the
needy, the naked, the orphans, I might receive this
recompense?" But instead of these, he off'ered
up those words better than all sacrifice, saying,
" Naked came I out of my mother's womb, and
naked shall I return thither." If however he
rent his clothes and shaved his head, marvel
not. For he was a father and a loving father :
and it was meet that both the compassion of his
nature should be shown, and also the self-com-
mand of his spirit. Whereas, had he not done
this, perhaps one would have thought this self-
command to be of mere insensibility. Therefore
he indicates both his natural affection and the
exactness of his piety, and in his grief he was
not overthrown.
[5.] Yea, and when his trial proceeded fur-
ther, he is again adorned with other crowns on
account of his reply to his wife, saying, "If we
have received good at the hand of the Lord,
shall we not endure evil? " (Job ii. 10.) For in
fact his wife was by this time the only one left,
all his having been clean destroyed, both his
children and his possessions and his very body,
and she reserved to tempt and to ensnare him.
And this indeed was the reason why the devil
did not destroy her with the children, nor asked
her death, because he expected that she would
contribute much towards the ensnaring of that
holy man. Therefore he left her as a kind of
implement, and a formidable one, for himself.
"For if even out of paradise," saith he, "I
cast mankind by her means, much more shall I
be able to trip him up on the dunghill."
And observe his cratt. He did not apply this
stratagem when the oxen or the asses or the cam-
els were lost, nor even when the house fell and
the children were buried under it, but so long
looking on the combatant, he suffers her to be
silent and quiet. But when the fountain of
worms gushed forth, when the skin began to
putrify and drop off, and the flesh wasting away
to emit most offensive discharge, and the hand of
the devil was wearing him out with sharper pain
than gridirons and furnaces and any flame, con-
suming on every side and eating away his body
more grievously than any wild beast, and when
a long time had been spent in this misery^ ; then
he brings her to him, seasoned and worn
down. Whereas if she had approached him at
the beginning of his misfortune, neither would
she have found him so unnerved, nor would she
have had it in her power so to swell out and
exaggerate the misfortune by her words. But
now when she saw him through the length of
time thirsting for release, and desiring the termi-
nation of what pressed on him vehemently then
doth she come upon him. For to show that he
was quite worn down, and by this time had
become unable even to draw breath, yea, and
desired even to die, hear what he saith; " For
I would I could lay hands on myself, or could
request another and he should do it for me;"
And observe, I pray, the wickedness of his
wife, from what topic she at once begins:
namely, from the length of time, saying, " How
long wilt thou hold out ^ ? "
Now, if often even when there were no re-
alities words alone have prevailed to unman a
person, consider what it was likely he then
» The LXX begin Job ii.j wjth, "After a long time had passed."
^ T€TapLxevii.evia. Conf. Asch. Choeph. 294.
= Job ii. 9. where, according to the LXX, the speech of Job's
wife stands as follows :" How long wilt thou be patient, saying,
Lo, let me endure yet a little while, awaiting the hope of my sal-
vation ? For behold, thy memorial is vanished from the earth,
even sons and daughters, the throes and labors of my womb, for
whom I have wearied myself in vain with toils : and thou thyself
in corruption of worms sittest all night in the open air, while I am
a wanderer and a servant, from place to place, and from house to
house, awaiting the sun when it will set, that I may rest from my
labors and the pains which now straiten me : but say some word
against the Lord, and die."
Homily XXVIII.]
HOMILIES ON FIRST CORINTHIANS.
167
should feel, when, besides these words, the
things themselves also were galling him ; and
what, as it should seem, was worst of all, it was
a wife also who spake thus, and a wife who had
sunk down utterly and was giving herself up,
and on this account was seeking to cast him
also into desperation. However, that we may
see more clearly the engine which was brought
against that adamantine wall, let us listen to
the very words. What then are these ? ' ' How long
wilt thou hold out ? saying, Lo ! I wait a short
time longer, expecting the hope of my salvation. ' '
" Nay," saith she, " the time hath exposed the
folly of thy words, while it is protracted, yet
shows no mode of escape." And these things
she said, not only thrusting him into desperation,
but also reproaching and jesting upon him.
For he, ever consoling her as she pressed upon
him, and putting her off, would speak as follows :
" Wait a little longer, and there will soon be an
end of these things." Reproaching him there-
fore, she speaks : " Wilt thou now again say the
same thing? For along time hath now run by,
and no end of these things hath appeared. ' '
And observe her malice, that she makes no
* mention of the oxen, the sheep or the camels, as
knowing that he was not very much vexed about
these ; but she goes at once to nature, and re-
minds him of his children. For on their
death she saw him both rending his clothes and
shaving off his hair. And she said not, " thy
children are dead," but very pathetically, " thy
memorial is perished from the earth," "the
thing for which thy children were desirable."
For if, even now after that the resurrection hath
been made known children are longed for be-
cause they preserve the memory of the departed ;
much more then. Wherefore also her curse be-
comes from that consideration more bitter.
For in that case, he that cursed, said not, " Let
his children be utterly rooted out," but, " his
memorial from the earth. ' ' ' ' Thy sons and thy
daughters." Thus whereas she said, "the
memorial," she again accurately makes mention
of either sex. "But if thou," saith she,
" carest not for these, at least consider what is
mine." "The pains of my womb, and labors
which I have endured in vain with sorrow."
Now what she means is this : " I, who endured
the more, am wronged for thy sake, and hav-
ing undergone the toils I am deprived of the
fruits."
And see how she neither makes express men-
tion of his loss of property, nor is silent about
it and hurries by ; but in that point of view in
which it also might be most pathetically nar-
rated, in that she covertly refers to it. For
when she says, " I too am a vagabond and a
slave, going about from place to place, from
house to house, ' ' she both hints at the loss and
indicates her great distress : these expressions
being such as even to enhance that misfortune.
" For I come to the doors of others," saith she ;
" nor do I beg only, but am a wanderer also
and serve a strange and unusual servitude, going
round everywhere and carrying about the
tokens of my calamity^ and teaching all men of
my woes ; " which is most piteous of all, to
change house after house. And she stayed not
even at these lamentations, but proceeded to say,
" Waiting for the sun when it will set, and I
shall rest from my miseries and the pains that
encompass me, by which I am now straitened.
" Thus, that which is sweet to others," saith
she, " to behold the light, this to me is griev-
ous : but the night and the darkness is a desir-
able thing. For this only gives me rest frcm
my toils, this becometh a comfort to my mis-
eries. But speak scmewhat against the Lord,
and die." Perceivest thou here too her crafty
wickedness? how she did not even in the act of
advising at once introduce the deadly counsel,
but having first pitifully related her misfortunes
and having drawn out the tragedy at length, she
couches in a few words what she would recom-
mend, and doth not even declare it plainly, but
throwing a shade over that, she holds out to
him the deliverance which he greatly longed for,
and promises death, the thing which he then
most of all desired.
And mark from this also the malice of the
devil : that because he knew the longing of Job
towards God, he suffers not his wife to accuse
God, lest he should at once turn away from her
as an enemy. For this cause she no where
mentions Him, but the actual calamities she is
continually harping on.
And do thou, besides what has been said, add
the circumstance that it was a woman who gave
this counsel, a wonderful orator to beguile the
heedless. Many at least even without external
accidents have been cast down by the counsel
of woman alone.
[6.] What then did the blessed saint, and
firmer than adamant? Looking bitterly upon
her, by his aspect even before he spake,
he repelled her devices : since she no doubt
expected to excite fountains of tears; but he be-
came fiercer than a lion, full of wrath and indig-
nation, not on account of his sufferings, but on
account of her diabolical suggestions ; and hav-
ing signified his anger by his looks in a subdued
tone he gives his rebuke ; for even in misfortune
he kept his self-command. And what saith he ?
' ' Why speakest thou as one of the foolish
women ? " "I have not so taught thee," saith
he, "I did not so nurture thee ; and this is why
I do not now recognize even mine own consort.
For these words are the counsel of a ' foolish
woman,' and of one beside herself." Seest
i68
WORKS OF ST. CHRYSOSTOM.
[Homily XXIX.
thou not here an instance of wounding in mod-
eration, and inflicting a blow just sufficient to
cure the disease ?
Then, after the infliction, he brings in advice
sufficient on the other hand to console her, and
very rational, thus speaking: "if we have
received our good things at the hand of the
Lord, shall we not endure our evils?" "For
remember," saith he, " those former things and
make account of the Author of them, and thou
wilt bear even these nobly." Seest thou the
modesty of the man ? that he doth not at all impute
his patience to his own courage, but saith it was
part of the natural result of what happened.
" For in return for what did God give us these
former things ? What recompense did he repay ?
None, but from mere goodness. For they were
a gift, not a recompense; a grace, not a reward.
Well then, let us bear these also nobly."
This discourse let us, both men and women,
have recorded, and let us engrave the words in
our minds, both these and those before them :
and by sketching upon our minds as in picture
the history of their sufferings,! I mean the loss
of wealth, the bereavement of children, the dis-
ease of body, the reproaches, the mock-
ings, the devices of his wife, the snare of
the devil, in a word, all the calamities of that
righteous man, and that with exactness, let us
provide ourselves with a most ample port of
refuge: that, enduring all things nobly and
thankfully, we may both in the present life cast
off all despondency, and receive the rewards
that belong to this good way of taking things ;2
by the grace and mercy of our Lord Jesus
Christ, with Whom to the Father, with the
Holy Ghost, be glory, power, and honor, now
and forever, world without end. Amen.
HOMILY XXIX
I Cor, XII. I, 2.
Now concerning spiritual gifts, brethren, I would not
have you ignorant. Ye know that when ye were
Gentiles, ye were led away unto those dumb idols,
howsoever ye might be led.
This whole place is very obscure : but the
obscurity is produced by our ignorance of the
facts referred to and by their cessation, being
such as then used to occur but now no longer
take place. And why do they not happen now ?
Why look now, the cause too of the obscurity
hath produced us again another question : namely,
why did they then happen, and now do so no
more ?
This however let us defer to another time, but
for the present let us state what things were oc-
curring then. Well : what did happen then ?
Whoever was baptized he straightway spake
with tongues and not with tongues only, but
many also prophesied, and some also performed
many other wonderful works. For since on
their coming over from idols, without any clear
knowledge or training in the ancient Scriptures,
they at once on their baptism received the Spirit,
yet the Spirit they saw not, for It is invisible ;
therefore God's grace bestowed some sensible
proof of that energy. And one straightway
spake in the Persian, another in the Roman,
another in the Indian, another in some other
such tongue : and this made manifest to them
that were without that it is the Spirit in the
very person speaking. Wherefore also he so
calls it, saying, "But to each one the manifes-
tation of the Spirit is given to profit withal; "
(v. 7.) calling the gifts "a manifestation of
the Spirit. ' ' For as the Apostles themselves had
received this sign first, so also the faithful went
on receiving it, I mean, the gift of tongues ; yet
not this only but also many others : inasmuch
as many used even to raise the dead and to cast out
devils and to perform many other such wonders :
and they had gifts too, some less, and some more.
But more abundant than all was the gift of
tongues among them : and this became to them
a cause of division ; not from its own nature
but from the perverseness of them that had
received it : in that on the one hand the pos-
sessors of the greater gifts were lifted up against
them that had the lesser : and these again were
grieved, and envied the owners of the greater.
And Paul himself as he proceeds intimates this.
Since then herefrom they were receiving a
fatal blow in the dissolution of their charity, he
takes great care to correct it. For this happened
indeed in Rome also, but not in the same way.
And this is why in the Epistle to the Romans
he moots it indeed, but obscurely and briefly,
saying thus : " For even as we have many mem-
bers in one body, and all the members have not
' va6r]na.Tiuv Savile : /uaSrjTuii' Bened.
' T^s tix^rjjLiios Taur>)s, " this way of using well-omened words.'
Homily XXI.X]
HOMILIES ON FIRST CORINTHIANS.
169
the same ofifice ; so we, who are many, are one
body in Christ, and severally members one of
another. And having gifts differing according to
the grace that was given to us, whether prophecy,
let us prophesy according to the proportion of
our faith ; or ministry, let us give ourselves to
our ministry ; or he that teacheth to his teach-
ing." ( Rom. xii. 4 8.) And that the Romans
also were falling into wilfulness hereby, this he
intimates in the beginning of that discourse,
thus saying: "For I say through the grace
given unto me, to every man that is among you,
not to think of himself more highly than he
ought to think ; but so to think as to think sob-
erly, according as God hath dealt to each man
a measure of faith." (Rom. xii. 3.) With these,
however, (for the disease of division and pride
had not proceeded to any length,) he thus dis-
coursed : but here with great anxiety ; for the
distemper had greatly spread.
And this was not the only thing to disturb
them, but there were also in the place many
soothsayers, inasmuch as the city was more than
usually addicted to Grecian customs, and this
with the rest was tending to offence and distur-
bance among them. This is the reason why he
begins by first stating the difference between
soothsaying and prophecy. For this cause also
they received discerning of spirits, so as to dis-
cern and know which is he that speaketh by a
pure spirit, and which by an impure.
For because it was not possible to supply the
evidence of the things uttered from within them-
selves at the moment ; (for prophecy supplies
the proof of its own truth not at the time when it
is spoken, but at the time of the event ;) and it
was not easy to distinguish the true prophesier
from the pretender ; (for the devil himself,
accursed as he is, had entered into them that
prophesied, [See i Kings xxii. 23.] bringing in
false prophets, as if forsooth they also could
foretell things to come ;) and further, men were
easily deceived, because the things spoken could
not for the present be brought to trial, ere yet
the events had come to pass concerning which
the prophecy was ; (for it was the end that
proved the false prophet and the true :) — in
order that the hearers might not be deceived
before the end, he gives them a sign which even be-
fore the event served to indicate the one and the
other. And hence taking his order and begin-
ning, he thus goes on also to the discourse con-
cerning the gifts and corrects the contentiousness
that arose from hence likewise. For the present
I however he begins the discourse concerning the
I soothsayers, thus saying,
I [2.] " Now concerning spiritual gifts, breth-
I ren, I would not have you ignorant ; " calling
I the signs "spiritual," because they are the
I works of the Spirit alone, human effort con-
tributing nothing to the working such wonders.
.\nd intending to discourse concerning them,
first, as I said, he lays down the difference
between soothsaying and prophecy, thus say-
ing,
"Ye know that when ye were Gentiles, ye
were led away^ unto those dumb idols, howso-
ever ye might be led." Now what he means
is this: " In the idol-temples," saith he, "if
any were at any time possessed by an unclean
spirit and began to divine, even as one dragged
away, so was he drawn by that spirit in chains :
knowing nothing of the things which he utters.
For this is peculiar to the soothsayer, to be
beside himself, to be under compulsion, to be
pushed, to be dragged, to be haled as a mad-
man. But the prophet not so, but with sober
mind and composed temper and knowing what
he is saying, he uttereth all things. Therefore
even before the event do thou from this distin
guish the soothsayer and the prophet. And
consider how he frees his discourse of all sus-
picion ; calling themselves to witness who had
made trial of the matter. As if he had said,
"that I lie not nor rashly traduce the religion
of the Gentiles, feigning like an enemy, do ye
yourselves bear me witness : knowing as ye do,
when ye were Gentiles, how ye were pulled and
dragged away then."
But if any should say that these too are sus-
pected as believers, come, even from them that
are without will I make this manifest to you.
Hear, for example, Plato saying thus : i^Apol.
Soc. c. 7.) "Even as they who deliver oracles
and the soothsayers say many and excellent
things, but know nothing of what they utter."
Hear again another, a poet, giving the same
intimation. For whereas by certain mystical
rites and witchcrafts a certain person had
imprisoned a demon in a man, and the man
divined, and in his divination was thrown down
and torn, and was unable to endure the vio-
lence of the demon, but was on the point of
perishing in that convulsion ; he saith to the
persons who were practicing such mystical arts,^
Loose me, I pray you :
The mighty God no longer mortal flesh
Can hold.
And again.
Unbind my wreaths, and bathe my feet in drops
From the pure stream ; erase these mystic lines,^
And let me go.
For these and such like things, (for one might
' ajrayofiecoi, properly "dragged to prison or execution."
^ These verses are taken from an old Oracle, quoted among
others by Porphyry in a Treatise cf the Philosophy of Oracles,
and from him again by Theodoret, on the Remedies for Gentile
Errors, Disp. x. t. iv. p. 957
^ Porphyry's note on this verse, as quoted by Hales from Euse-
bius (Evang. Praep. v.) in .Savile's Chrysostom, viii. pt. ii. p. 278,
is as follows : " \ ou see. he bids them erase the lines that he may
depart : as though these detained him, and not only these, but the
other things too about their apparel : because they wore certain
portraitures of the deities who were invoked."
I/O
WORKS OF ST. CHRYSOSTOM.
[Homily XXIX.
mention many more,) point out to us both of
these facts which follow ; the compulsion which
holds down the demons and makes them slaves ;
and the violence to which they submit who
have once given themselves up to them, so as to
swerve even from their natural reason. And the
Pythoness too^ : (for I am compelled now to
bring forward and expose another disgraceful
custom of theirs, which it were well to pass by,
because it is unseemly for us to mention such
things; but that you may more clearly know
their shame it is necessary to mention it, that
hence at least ye may come to know the mad-
ness and exceeding mockery of those that make
use of the soothsayers:) this same Pythoness
then is said, being a female, to sit at times upon
the tripod of Apollo astride, and thus the evil
spirit ascending from beneath and entering the
lower part of her body, fills the woman with
madness, and she with dishevelled hair begins
to play the bacchanal and to foam at the
mouth, and thus being in a frenzy to utter the
words of her madness. I know that you are
ashamed and blush when you hear these things :
but they glory both in the disgrace and in the
madness which I have described. These then
and all such things Paul was bringing forward
when he said, "Ye know that when ye were
Gentiles, ye were led away unto those dumb
idols, howsoever ye might be led."
And because he was discoursing with those
who knew well, he states not all things with ex-
act care, not wishing to be troublesome to them,
but having reminded them only and brought all
into their recollection, he soon quits the point,
hastening to the subject before him.
But what is, " unto those dumb idols ? " These
soothsayers used to be led and dragged unto
them.
But if they be themselves dumb, how did they
give responses to others ? And wherefore did
the demon lead them to the images ? As
men taken in war, and in chains, and ren-
dering at the same time his deceit plausible.
Thus, to keep men from the notion that it was
just a dumb stone, they were earnest to rivet
the people to the idols that their own style and
title might be inscribed upon them. But our
rites are not such. He did not however state
ours, I mean the prophesyings. For it was well
known to them all, and prophecy was exercised
among them, as was meet for their condition,
with understanding and with entire freedom.
Therefore, you see, they had power either to
speak or to refrain from speaking. For they
were not bound by necessity, but were honored
with a privilege. For this cause Jonah fled ;
(Jonah, i. 3.) for this cause Ezekiel delayed ;
(Ezek. iii. 15.) for this cause Jeremiah excused
' See Strabo, ix. 5.
himself. (Jer. i. 6.) And God thrusts them not
on by compulsion, but advising, exhorting, threat-
ening ; not darkening their mind ; for to cause
distraction and madness and great darkness, is
the proper work of a demon : but it is God's
work to illuminate and with consideration to
teach things needful.
[3.] This then is the first difference between
a soothsayer and a prophet ; but a second and a
different one is that which he next states, say-
ing,
Ver. 3. " Wherefore I give you to understand,
that no man speaking in the Spirit ofGodcall-
eth Jesus accursed:" and then another : "and
that no man can say that Jesus is the Lord, but
in the Holy Ghost."
" When thou seest," saith he , " any one not ut-
tering His name, or anathematizing Him, he is
a soothsayer. Again, when thou seest another
speaking all things with His Name, understand '
that he is spiritual." " What then," say you,
"must we say concerning the Catechumens?
For if, no man can say that Jesus is the Lord
but by the Holy Ghost, ' what must we say of
them who name indeed His Name, but are des-
titute of His Spirit- ? But his discourse at this
time was not concerning these for there were
not at that time Catechumens, but concerning
believers and unbelievers.
What then, doth no demon call upon God's
Name ? Did not the demoniacs say, " We know
Thee who Thou art, the Holy One of God ?
(Mark i. 24.) Did they not say to Paul, " these
men are the servants of the Most High God?
(Acts xvi. 17.) They did, but upon scourging,
upon compulsion ; never of their own will and
without being scourged.
But here it is proper to enquire, both why
the demon uttered these things and why Paul
rebuked him. Li imitation of his Teacher ; for
so Christ did also rebuke : since it was not his
will to have testimony from them. And where-
fore did the devil also practise this ? Intend-
ing to confound the order of things, and to
seize upon the dignity of the Apostles, and to
persuade many to pay attention to them ^ :
which had it happened, they would easily have
made themselves appear from hence worthy of
credit, and have brought in their own designs.
That these things then might not be, and the.
deceit might not have a beginning, he stops
their mouths even when speaking the truth, so
that in their falsehoods men should not at all give
heed unto them, but stop their ears altogether
against the things said by them.
[4.] Having therefore made manifest the
^ So St Austin, Tract ii, on St John : " Inasmuch as the Cate-
chumens have the sign of the Cross in their forehead, they now be-
long to the Great House : but let them from servants become sons ;"
alluding to Gal. iv. 6, 7 ; ap. Bingham, i. 3. 3.
^ Sav. in marg. reads ai/ToU. Bened. auTcjT.
M
Homily XXIX.]
HOMILIES ON FIRST CORINTHIANS.
171
soothsayers and the prophets both by the first
sign and also by the second, he next discourses
of the wonders ; not passing without reason to
this topic, but so as to remove the dissension
which had thence arisen, and to persuade both
those that had the less portion not to grieve and
those who had the greater not to be elated.
Wherefore also he thus began.
Ver. 4. " Now there are diversities of gifts,
but the same Spirit."
And first he attends on him that had the lesser
gift, and was grieved on this account. "For
wherefore," saith he, "art thou dejected? be-
cause thou hast not received as much as another ?
Still, consider that it is a free gift and not a
debt, and thou wilt be able to soothe thy pain."
For this cause he spake thus in the very begin-
ning : ' ' but there are diversities of gifts. ' ' And he
said not "of signs," nor "of wonders," but of
" gifts," by the name of free gifts prevailing on
them not only not to grieve but even to be thank-
ful. " And withal consider this also," saith he,
"that even if thou art made inferior in the
measure of what is given ; in that it hath been
vouchsafed thee to receive from the same source
as the other who hath received more, thou hast
equal honor. For certainly thou canst not say
that the Spirit bestowed the gift on him, but an
angel on thee : since the Spirit bestowed it both
on thee and him. Wherefore he added, " but
the same Spirit." So that even if there be a
difference in the gift, yet is there no difference
in the Giver. For from the same Fountain ye
are drawing, both thou and he.
Ver. 5. " And there are diversities of minis-
trations, but the same Lord."
Thus, enriching the consolation, he adds
mention of the Son also, and of the Father.
And again, he calls these gifts by another name,
designing by this also an increase of consola-
tion. Wherefore also he thus said : " there are
diversities of ministrations, but thesameLord."
For he that hears of " a gift," and hath received
a less share, perhaps might grieve ; but when we
speak of " a ministration," the case is different.
For the thing implies labor and sweat. "Why
grievest thou then," saith he, " if he hath bid-
den another labor more, sparing thee? "
Ver. 6. "And there are diversities of work-
ings, but the same God who worketh all things
in all."
Ver. 7. " But to each one is given the manifes-
tation of the Spirit to profit withal."
"Andwhat," saithone, " is a working?" and
what "a gift?" andwhat " a ministration ? "
They are mere differences of names, since the
things are the same. "For what "a gift" is,
that is "a ministration," that he calls "an
operation" also. Thus fulfil thy ministry;
(2 Tim. iv. 5. ministry.) and, " I magnify my
ministration : " (Rom. xi. 13. office.) and
writing to Timothy, he says, " Therefore I put
thee in remembrance that thou stir up the gift
of God, which is in thee. (2 Tim. i. 6.) And
again, writing to the Galatians, he said, " for he
that wrought in Peter to the Apostleship, the
same was mighty in me toward the Gentiles.
(Gal. ii. 8.) Seest thou that he implies that
there is no difference in the gifts of the Father,
and the Son, and the Holy Ghost? Not con-
foundingi the Persons, God forbid ! but declar-
ing the equal honor of the Essence. For that
which the Spirit bestows, this he saith that God
also works ; this, that the Son likewise ordains
and grants. Yet surely if the one were inferior
to the other, or the other to it, he would not
have thus set it down nor would this have been
his way of consoling the person who was vexed.
[5.] Now after this, he comforts him also in
another kind of way ; by the consideration that
the measure vouchsafed is profitable to him, even
though it be not so large. For having said, that
it is "the same Spirit," and "the same Lord,"
and " the same God," and having thereby recov-
ered him, he brings in again another consolation,
thus saying, " but to each one is given the man-
ifestation of the Spirit to profit withal." For
lest one should say, " what if there be the same
Lord, the same Spirit, the same God ? yet I
have received less: " he saith, that thus it was
profitable.
But he calls miracles a " manifestation of the
Spirit," with evident reason. For to me who
am a believer, he that hath the Spirit is manifest
from his having been baptized : but to the un-
believer this will in no wise be manifest, except
from the miracles : so that hence also again there
is no small consolation. For though there be a
difference of gifts, yet the evidence is one :
since whether thou hast much or little, thou art
equally manifest. So that if thou desirest to
show this, that thou hast the Spirit, thou hast a
sufficient demonstration.
Wherefore, now that both the Giver is one
and the thing given a pure favor, and the man-
ifestation takes place thereby, and this is more
profitable for thee; grieve not as if despised.
For not to dishonor thee hath God done it, nor
to declare thee inferior to another, but to spare
thee and with a view to thy welfare. To receive
more than one has ability to bear, this rather is
unprofitable, and injurious, and a fit cause of
dejection.
Ver. 8. "For to one is given through the
Spirit the word of wisdom ; to another the word
of knowledge according to the same Spirit : "
Ver. 9. "To another, faith in the same
Spirit; to another gifts of healing in the one
Spirit."
172
WORKS OF ST. CHRYSOSTOM.
[Homily XXIX.
Seest thou how he every where makes this
addition, saying, " through the same Spirit, and
according to the same Spirit?" For he knew
that the comfort from thence was great.
Ver. lo. "To another working of miracles ;
to another prophecies; to another discernings of
spirits; to another divers kind of tongues; to
another the interpretation of tongues."
Thus, since they boasted themselves in this,
therefore he placed it last, and added,
Ver. II. " But all these worketh one and the
same Spirit."
The universal medicine in which his consola-
tion consists is that out of the same root, out of
the same treasures, out of the same streams,
they all receive. And accordingly, from time
to time dwelling on this expression, he levels the
apparent inequality, and consoles them. And
above indeed he points out both the Spirit, and
the Son, and the Father, as supplying the gifts,
but here he was content to make the Spirit, that
even hence again thou mayest understand their
dignity to be the same.
But what is ''the word of wisdom?" That
which Paul had, which John had, the son of
thunder.
And what is "the word of knowledge?"
That which most of the faithful had, possessing
indeed knowledge, but not thereupon able to
teach nor easily to convey to another what they
knew.
"And to another, faith:" not meaning by
this faith the faith of doctrines, but the faith of
miracles; concerning which Christ saith, " If ye
have faith as a grain of mustard-seed, ye shall
say to this mountain. Remove, and it shall
remove." (S. Mat. xvii. 20.) And the Apostles
too concerning this besought Him, saying,
"Increase our faith:" (S. Luke xvii. 5.) for this
is the mother of the miracles. But to possess
the power of working miracles and gifts of heal-
ing, is not the same thing : for he that had a
gift of healing used only to do cures : but he
that possessed powers for working miracles used
to punish also. For a miracle is not the healing
only, but the punishing also: even as Paul inflic-
ted blindness : as Peter slew.
" To another prophecies ; and to another dis-
cernings of spirits." What is, " discernings of
spirits? " the knowing who is spiritual, and who
is not: who is a prophet, and who a deceiver:
as he said to the Thessalonians, " despise not
prophesyings :" (Thes. v. 20, 21.) but proving^ all
things, hold fast that which is good." For
great was at that time the rush^ of the false prop-
hets, the devil striving underhand to substitute
falsehood for the truth.
" To another divers kinds of tongues ; to anoth-
' SoKCju.a^oi'Tes; rec. text io/cifia^ere,
" Savile reads Sia(j)opa, " variety "
er the interpretation of tongues." For one per-
son knew what he spake himself, but was unable
to interpret to another ; while another had acquir-
ed both these or the other of the two. Now
this seemed to be a great gift because both the
Apostles received it first, and the most among
the Corinthians had obtained it. But the word
of teaching not so. Wherefore that he places
first, but this last : for this was on account of
that, and so indeed were all the rest ; both pro-
phecies, and working of miracles, and divers
kinds of tongues, and interpretation of tongues.
For none is equal to this. Wherefore also he
said, "Let the elders that rule well be counted
worthy of double honor, especially they who
labor in the word and in teaching." (i Tim.
V. 17.) And to Timothy he wrote, saying,
"Give attendance to reading, to exhortation^
to teaching; neglect not the gift that is in thee.''
(i Tim. iv. 13, 14.) Seest thou how he calls it
also a gift?
[6.] Next, the comfort which he before gave,,
when he said, "the same Spirit," this also he
here sets before us, saying, " But all these work-
eth the one and the same Spirit, dividing to each
one severally even as he will." And he not
only gives cunsolation but also stops the mouth
of the gainsayer, saying here, " dividing to each
one severally even as he will. For it was neces-
sary to bind^ up also, not to heal only, as he
doth also in the Epistle to the Romans, when
he saith, "But who art thou that repliest against
God ? (Rom. ix. 20.) So likewise here, "divi-
ding to each one severally as he will."
And that which was of the Father, this he
signifieth to be of the Spirit also. For as con-
cerning the Father, he saith, "but it is the
same God who worketh all things in all;" so
also concerning the Spirit, " but all these things
worketh one and the same Spirit." But,^ it
will be said, " He doth it, actuated by God."
Nay, he no where said this, but thou feignest it.
i For when he saith, " who actuateth^ all things
j in all," he saith this concerning men : thou wilt
I hardly say that among those men he num-
bers also the Spirit, though thou shouldst be
I ever so manifold in thy doting and madness. For
! because Jie had said " through the Spirit," that
[ thou mightest not suppose this word, "through,"
to denote inferiority or the being actuated, he
adds, that "the Spirit worketh," not "is
worked,"" and worketh "as he will," not as he
is bidden. For as concerning the Father, the
Son saith that "He raiseth up the dead and
quickeneth ; " in like manner also, concerning
< In this and other places of this Homily, S. Chrysostom
seems to have had in view the controversy, then recent,
with the Macedonians, who denied the Divinity of the Holy
Spirit.
' ei'cpYooi' "worketh,"
^ efepytt, ovk tuepYCtrai.
Homily XXIX.]
HOMILIES ON FIRST CORINTHIANS.
173
Himself, that " He quickeneth whom He will : "
(S. John V. 21.) thus also of the Spirit, in an-
other place, that He doeth all things with
authority and that there is nothing that hinders
Him ; (for the expression, " bloweth where it
listeth" [S. John iii. 8,] though it be spoken
of the wind is apt to establish this ;) but here,
that " He worketh all things as He will." And
from another place to learn that He is not one
of the things actuated, but of those that actu-
ate. "For who knoweth," says he, "the
things of a man, but the spirit of the man ?
€ven so the things of God none knoweth save
the Spirit of God." (i. Cor. ii. 11.) Now that
" the spirit of a man," i. e., the soul, recjuires
not to be actuated that it may know the things
of itself, is, I suppose, evident to every one.
Therefore neither doth the Holy Ghost, that he
may " know the things of God." For his
meaning is like this, " the secret things of
God" are known to the Holy Spirit as to the
soul of man the secret things of herself." But
if this be not actuated for that end, much less
would That which knoweth the depths of God
and needs no actuation for that knowledge,
require any actuating Power in order to the giv-
ing gifts to the Apostles.
But besides these things, that also, which
I before spake of, I will mention again now.
What then is this? That if the Spirit were
inferior and of another substance, there would
have been no avail in his consolation, nor in
our hearing the words, "of the same Spirit."
For he who hath received from the king, I
grant, may find it a very soothing circumstance,
that he himself gave to him; but if it be from
the slave, he is then rather vexed, when one
reproaches him with it. So that even hence is
it evident, that the Holy Spirit is not of the
substance of the servant, but of the King.
[7.] Wherefore as he comforted them, when
he said, that "there are diversities of min-
istrations, but the same Lord; and diver-
sities of operations, but the same God; " so
also when he said above, "there are diversities
of gifts, but the same Spirit; " and after this
again when he said, " But all these worketh the
one and the same Spirit, dividing to every
man severally as he will."
" Let us not, I pray you, be at a loss," saith
he ; " neither let us grieve, saying, ' Why have
I received this and not received that ? ' neither
let us demand an account of the Holy Spirit.
For if thou knowest that he vouchsafed it from
providential care, consider that from the same
care he hath given also the measure of it, and
be content and rejoice in what thou hast
received : but murmur not at what thou hast not
received ; yea, rather confess God's favor that
thou hast not received things beyond thy power.
[5.] And if in spiritual things one ought not
to be over-curious, much more in temporal
things ; but to be quiet and not nicely enquire
why one is rich and another poor. For, first
of all, not every single rich man is rich from
God, but many even of unrighteousness, and
rapine, and avarice. For he that forbade to be
rich, how can he have granted that which he
forbade to receive ?
But that I may, far above what the case
requires, stop the mouths of those who con-
cerning these things gainsay us, come, let us
carry our discourse higher up, to the time when
riches used to be given by God ; and answer
me. Wherefore was Abraham rich whereas
Jacob wanted even bread ? Were not both the
one and the other righteous ? Doth He not say
concerning the three alike, " I am the God of
Abraham, and of Isaac, and of Jacob?" (Exod.
iii. 6.) Wherefore then was the one a rich
man, and the other a hired servant? Or rather,
why was Esau rich, who was unrighteous and a
murderer of his brother, while Jacob was in
bondage for so long a time ? Wherefore again
did Isaac live in ease all his time, but Jacob in
toils and miseries? For which cause also he
said, "Few and evil are mydavs." (Gen. xlvii.
9.)
Wherefore did David, who was both a prophet
and a king, himself also live all his time in toils ?
whereas Solomon his son spent forty years in
security above all men, in the enjoyment of
profound peace, glory, and honor, and going
through every kind of deliciousness? What
again could be the reason, that among the
prophets also one was afflicted more, and
another less? Because so it was expedient for
each. Wherefore upon each our remark must
be, "Thy judgments are a great deep." (Ps.
xxxvi. 6.) For if those great and wonderful
men were not alike exercised by God, but one
by poverty, and another by riches ; one by
ease, and another by trouble; much more
ought we now to bear these things in mind.
[8.] But besides this, it becomes one to consider
also that many of the things which happen do
not take place according to His mind, but arise
from our wickedness. Say not then, " Why is
one man rich who is wicked, and another poor
who is righteous? " For first of all, one may
give an account of these things also, and say
that neither doth the righteous receive any harm
from his poverty, nay, even a greater addition
of honor ; and that the bad man in his riches
possesseth but a store of punishment on his
future road, unless he be changed: and, even
before punishment, often-timeshis riches become
to him the cause of many evils, and lead him
into ten thousand pitfalls. But God permits it,
at the same to signify the free choice of the
174
WORKS OF ST. CHRYSOSTOM.
[Homily XXIX.
will, and also to teach all others not to be mad
nor rave after money.
" How is it then, when a man being wicked
is rich, and suffers nothing dreadful? " say you.
" Since if being good he hath wealth, he hath
it justly : but if bad, what shall we say ? " That
even therein he is to be pitied. For wealth
added to wickedness aggravates the mischief.
But is he a good
nothing injured.
man, and
Is he then
poor .''
a bad
Yet is he
man, and
poor ? This is he so justly and by desert, or
rather even with advantage to himself. "But
such an one," say you, "received his riches
from his ancestors and lavishes it upon harlots
and parasites, and suffers no evil." What sayest
thou ? Doth he commit whoredom, and sayest
thou, "he suffers no evils?" Is he drunken,
and thinkest thou that he is in luxury ? Doth
he spend for no good, and judgest thou that he
is to be envied ? Nay what can be worse than
this wealth which destroys the very soul ? But
thou, if the body were distorted and maimed,
wouldest say that his was a case for great lamen-
tation ; and seest thou his whole soul mutilated,
yet countest him even happy ? "But he doth
not perceive it," say you. Well then, for this
very reason again is he to be pitied, as all
frantic persons are. For he that knows he is
sick will of course both seek the physician and
submit to remedies ; but he that is ignorant of
it will have no chance at all of deliverance.
Dost thou call such an one happy, tell me ?
But it is no marvel : for the more part are
ignorant of the true love of wisdom. There-
fore do we suffer the extremest penalty, being
chastised and not even withdrawing ourselves
from the punishment. For this cause are angers,
dejections, and continual tumults ; because when
God hath shown us a life without sorrow, the
life of virtue, we leave this and mark out
another way, the way of riches and money, full
of infinite evils. And we do the same, as if
one, not knowing how to discern the beauty of
men's bodies but attributing the whole to the
clothes and the ornaments worn, when he saw a
handsome woman and possessed of natural
beauty, should pass quickly by her, but when he
beheld one ugly, illshaped, and deformed, but
clothed in beautiful garments, should take her
for his wife. Now also in some such way are
the multitude affected about virtue and vice.
They admit the one that is deformed by nature
on account of her external ornaments, but turn
away from her that is fair and lovely, on account
of her unadorned beauty, for which cause they
ought especially to choose her.
[9.] Therefore am I ashamed that among the
foolish heathen there are those that practise this
philosophy, if not in deeds, yet so far at least
as
judgment
goes ; and who know the perish-
able nature of things present : whereas amongst
us some do not even understand these things,
but have their very judgment corrupted : and
this while the Scripture is ever and anon sound-
ing in our ears, and saying, "In his sight the
vile person is contemned, but he honoreth them
that fear the Lord: (Ps. xv. 4.) the fear of the
Lord excelleth every thing i; fear God, and
keep His commandments ; for this is the whole
of man : (Eccles. xii. 13 ;) be not thou envious
of evil men; (Ps. xlix. r6;) all flesh is grass,
and all the glory of man as the flower of
grass;" (Isa. xl. 7.) For these and such-like
things though we hear every day, we are yet
nailed to earth. And as ignorant children, who
learn their letters continuously, if they be exam-
ined concerning their order when they are dis-
arranged, naming one instead of another, make
much laughter : so also ye, when here we
recount them in order, follow us in a manner ;
but when we ask you out of doors and in no set
order, what we ought to place first and what
next among things, and which after which ; not
knowing how to answer, ye become ridiculous.
Is it not a matter of great laughter, tell me,
that they who expect immortality and the good
"things which eye hath not seen, nor ear
heard, neither have entered into the heart of
man," should strive about things which linger
here and count them enviable? For if thou
hast need yet to learn these things that riches
are no great thing, that things present are a
shadow and a dream, that like smoke they are
dissolved and fly away : stand for the present
without the sanctuary : abide in the vestibule :
since thou art not yet worthy of the entrance to
the palace-courts on high. For if thou knowest
not to discern their nature which is unstable
and continually passing away, when wilt thou
be able to despise them ?
But if thou say thou knowest, cease curiously
to inquire and busy thyself, what can be the
reason why such an one is rich and such an one
poor : for thou doest the same when thou ask est
these questions, as if thou didst go round and
enquire, why one is fair and another black, or
one hook-nosed and another flat-nosed. For as
these things make no difference to us, whether
it be thus or thus; so neither poverty nor
riches, and much less than they. But the whole
depends upon the way in which we use them.
Whether thou art poor, thou mayest live cheer-
fully denying thyself; or rich, thou art most
miserable of all men if thou fliest from virtue.
For these are what really concern us, the things
of virtue. And if these things be not added,
the rest are useless. For this cause also are
those continual questions, because the most
think that indifferent things are of importance
' Or, the love of the Lord. Sirach xxv. 14.
Homily XXX.]
HOMILIES ON FIRST CORINTHIANS.
175
to them, but of the important things they make
no account : since that which is of importance
to us is virtue and love of wisdom.
Because then ye stand I know not where, at
some far distance from her, therefore is there
confusion of thoughts, therefore the many
waves, therefore the tempest. For when men
have fallen from' heavenly glory and the love of
heaven, they desire present glory and become
slaves and captives. "And how is it that we
desire this," say you? From the not greatly
desiring that. And this very thing, whence
happens it ? From negligence. And whence
the negligence ? From contempt. And whence
the contempt? From folly and cleaving to
things present and unwillingness to investigate
accurately the nature of things. And whence
again doth this latter arise ? From the neither
giving heed to the reading of the Scripture nor
conversing with holy men, and from following
the assemblies of the wicked.
That this therefore may not always be so,
and lest wave after wave receiving us should
carry us out into the deep of miseries and alto-
gether drown and destroy us ; while there is
time, let us bear up and standing upon the rock,
I mean of the divine doctrines and words, let
us look down upon the surge of this present
life. For thus shall we both ourselves escape the
same, and having drawn up others who are mak-
ing shipwreck, we shall obtain the blessings which
are to come, through the grace and mercy, &c.
HOMILY XXX
I Cor. xii. 12.
For as the body is one, and hath many members, and all
the members of the body, being many, are one body;
so also is Christ.
After soothing them from the considerations
that the thing given was of free favor ; that they
received all from "one and the self-same
Spirit;" that it was given "to profit withal,"
that even by the lesser gifts a manifestation was
made ; and withal having also stopped their
mouth from the duty of yielding to the authority
of the Spirit: ("for all these," saith he,
" worketh the one and the same Spirit, dividing
to each one severally even as he will; " where-
fore it is not right to be over-curious : ) he pro-
ceeds now to soothe them in like manner from
another common example, and betakes himself
to nature itself, as was his use to do.
For when he was discoursing about the hair
of men and women, after all the rest he drew
matter thence also to correct them, saying,
" Doth not even nature itself teach you that if a
man have long hair, it is a dishonor to him?
but if a woman have long hair, it is a glory to
her?" (i Cor. xi. 14, 15.) And wfien he spake
concerning the idol-sacrifices, forbidding to
touch them, he drew an argtiment from the
e.xamples also of them that are without, both
making mention of the Olympic games, where
he saith, " they which run in a race run all, but
une receiveth the prize:" (r Cor. ix. 24.) and
j confirming these views from shepherds and sol-
j diers and husbandmen. Wherefore he brings
I forward here also a comrnon example by which
he presses on and fights hard to prove that no
one was really put in a worse condition : a thing
which was marvellous and surprising to be able
to show, and calculated to refresh the weaker
sort, I mean, the example of the body. For
nothing so consoles the person of small spirit
and inferior gifts, or so persuades him not to
grieve, as the being convinced that he is not
left with less than his share. Wherefore also
Paul making out this point, thus expresses him-
self: "for as the body is one and hath many
members. ' '
Seest thou his exact consideration? He is
pointing out the same thing to be both one and
many. Wherefore also he adds, pressing the
point more vigorously, "and all the members of
the one body, being many, are one body." He
said not, " being many, are of one body," but
"the one body itself is many : " and those many
members are this one thing. If therefore the
one is many, and the many are one, where
is the difference? where the superiority ? where
the disadvantage? For all, saith he, are one:
and not simply on6, but l)eing strictly consid-
ered in respect of that even which is principal,
i. e. , their being a body, they are found all to be
one : but when considered as to their particular
natures, then the difference comes out, and the
difference is in all alike. For none of them by
itself can make a body, but each is alike defi-
{ cient in the making a body, and there is need
of a coming together: since when the many
become one, then and not till then is there one
176
WORKS OF ST. CHRYSOSTOM.
[Homily XXX.
body. Wherefore also covertly intimating this
very thing, he said, "And all the members of
the one body, being many, are one body."
And he said not, "the superior and the infe-
rior," but "being many," which is common to
all.
And how is it possible that they should be
one ? When throwing out the difference of the
members, thou considerest the body. For the
same thing which the eye is, this also is the foot,
in regard of its being a member and constitut-
ing a body. For there is no difference in this
respect. Nor canst thou say that one of the
members makes a body of itself, but another
does not. For they are all equal in this, for
the very reason that they are all one body.
But having said this and having shown it
clearly from the common judgment of all, he
added, "so also is Christ." And when he
should have said, "so also is the Church," for
this was the natural consequent he doth not say
it but instead of it places the name of Christ,
carrying the discourse up on high and appeal-
ing more and more to the hearer's reverence.
But his meaning is this: "So also is the body
of Christ, which is the Church." For as the
body and the head^ are one man, so he said that
the Church and Christ are one. Wherefore also
he placed Christ instead of the Church, giving
that name to His body. "As then," saith he,
" our body is one thing though it be composed
of many -• so also in the Church we all are one
thing. For though the Church be composed of
many members, yet these many form one body."
[2.] Thus having, you see, recovered and
raised up by this common example him who
thought himself depreciated, again he leaves
the topic of common experience, and comes to
another, a spiritual one, bringing greater conso-
lation and indicative of great equality of honor.
What then is this ?
Ver. 13. "For in one Spirit, saith he, were
we all baptized into one body, whether Jews or
Greeks, whether bond or free."
Now his meaning is this : that which estab-
lished us to become one body and regenerated
us, is one Spirit : for not in one Spirit was one
baptized, and another another. And not only
is that which hath baptized us one, but also that
unto which^ He baptized us, i. e., forwhiclV^ He
baptized us, is one. For we were baptized not
that so many several bodies might be formed,
'[The author seems here to imply that the Apostle speaks of
Christ simply as the head of the church, the same view which
Meyer advocates. It is better to consider the expression as denot-
ing the analogy of the body to Christ, since it is one body yet has
many members. Christ is the personal subject, the " Ego" whose
body is the church. " Christus non localiter, sed mystice et vir-
tualiter, sive operative et per efficentiam, est corpus, hypostasis,
anima et spiritus totius Ecclesiae." (Cor. a Lap.) Principal
Edwards says that the Apostle's meaning if expressed in modern
phrase would run thus : " As the Person is ons while the members
of his body are many, so also Christ is one but the members of his
piystical body, the church, are many." C.]
but that we might all preserve one with another
the perfect nature of one body: i. e., that we
might all be one body, into the same were we
baptized.
So that both He who formed it is one, and
that into which He formed it is one. And
he said not, " that we might all come to be of
the same body ; " but, " that we might all be
one body." For he ever strives to use the more
expressive phrases. And well said he, " we all,"
adding also himself. "For not even I, the
Apostle, have any more than thou in this res-
pect," saith he. " For thou art the body even
as I, and I even as thou, and we have all the
same Head and have passed through ^ the same
birth-pains. Wherefore we are also the same
body." "And why speak I," saith he, "of
the Jews ? since even the Gentiles who were so
far off from us. He hath brought into the en-
tireness of one body." Wherefore having said,
"we all," he stopped not here, but added,
"whether Jews or Greeks, whether bond or
free." Now if, having before been so far off,
we were united and have become one, much
more after that we have become one, we can
have no right to grieve and be dejected. Yea,
the difference, in fact, hath no place. For if to
Greeks and Jews, to bond and free, He hath
vouchsafed the same blessings, how can it be
that after so vouchsafing He divides them, now
that He hath bestowed a greater perfection of
unity by the supply of His gifts ?
" And were all made to drink of one Spirit."
Ver. 14. "For the body is not one mem-
ber, but many."
i. e.. We are come to the same initiation, we
enjoy the same Table. And why said he not, ' ' we
are nourished by the same body and drink the
same blood? " Because by saying " Spirit," he
declared them both, as well the flesh as the blood.
For through both are we ' ' made to drink of the
Spirit."
But to me he appears now to speak of that
visitation of the Spirit which takes place in us
after Baptism and before the Mysteries. And
he said, "We were made to drink," because
this metaphorical speech suited him extremely
well for his proposed subject : as if he had said
respecting plants and a garden, that by the
same fountain all the trees are watered, or by
the same water; so also here, "we all drank
the same Spirit, we enjoyed the same grace,"
saith he.
If now one Spirit both formed us and
gathered us all together into one body ; for this
is the meaning of, "we were baptized into one
body: " and vouchsafed us one table, and gave
us all the same watering, (for this is the mean-
„ . .. ^7^ '
■' eis o — «l> (u . I
Homily XXX.]
HOMILIES ON FIRST CORINTHIANS.
177
ing of, "we were made to drink into one
Spirit^" ) and united persons so widely sep-
arated ; and if many things then become a body
when they are made one : why, I pray, art thou
continually tossing to and fro their difference ?
But if thou sayest, "Because there are many
members and diverse," know that this very
thing is the wonder and the peculiar excellency
of the body, when the things which are many
and diverse make one. But if they were not
many, it were not so wonderful and incredible
that they should be one body ; nay, rather they
would not be a body at all.
[3.] This however he states last ; but for the
present he goes to the members themselves, say-
ing thus :
Ver. 15. "If the foot shall say. Because I am
not the hand, I am not of the body ; is it there-
fore not of the body ? "
Ver. 16. " And if the ear shall say, Because
I am not the eye, I am not of the body ; is it
therefore not of the body? "
For if the one being made inferior and the
other superior, doth not allow their being of the
body, the whole is done away. Do not say
therefore, " I am not the body, because I am
inferior." For the foot also hath the inferior
post, yet is it of the body : for the being or not
being part of the body, is not from the one lying
in this place and the other in that ; (which is
what constitutes difference of place;) but from
the being conjoined or separated. For the
being or not being a body, arises from the hav-
ing been made one or not. But do thou, I pray,
mark his considerate way, how he applies their
words to our members. For as he said above,
" These things have I in a figure transferred to
myself and Apollos," (iCor. iv. 6.) just so like-
wise here, to make his argument free from invid-
iousnessand acceptable, he introduces the mem-
bers sj)eaking : that when they shall hear nature
answering them, being thus convicted by expe-
rience herself and by the general voice, they
may have nothing further to oppose. " For
say, if you will," saith he, " this very thing,
murmur as you please, you cannot be out of the
body. For as the law of nature, so much more
doth the power of grace guard all things and
preserve them entire." And see how he kept
to the rule of having nothing superfluous ; not
working out his argument on all the members,
but on two only and these the extremes ; having
specified both the most honorable of all, the
[The phrase here" drink into one Spirit " differs from that used
in the citation above, where we read "drink of one Spirit." 'J"he
difference cxist.s in the Greek original. Chrysostom quotes what is
now considered to be the correct text, omitting the preposition, but
writes afterward, inserting it. There is unusual obscurity in his
treatment of the passage. He expressly excludes any reference to
the sacraments, saying it is "after baptism and before the mys-
teries," (i, e. the Lord's Supper), and then speaks of it as if it
meant a watering of plants, which however is not natural. Most
interpreters refer it baptism. C.J
eye, and the meanest of all, the feet. And he doth
not make the foot to discourse with the eye, but
with the hand which is mounted a little above
it ; and the ear with the eyes. For because we
are wont to envy not those who are very far
above us, but those who are a little higher,
therefore he also conducts his comparison thus.
Ver. 17. "If the whole body were an eye,
where were the hearing? If the whole were
hearing, where were the smelling?"
Thus, because, having fallen upon the differ-
ence of the members, and having mentioned
feet, and hands, and eyes, and ears, he led them
to the consideration of their own inferiority and
superiority : see how again he consoles them,
intimating that so it was expedient : and that
their being many and diverse, this especially
causeth them to be a body. But if they all were
some one, they would noi be a body. Wherefore,
he saith, " If they were all one member, where
were the body ? " This however, he mentions
not till afterwards ; but here he points out also
something more ; that besides the impossibility
of any one being a body, it even takes away the
being of the rest.
" For if the whole were hearing, where were
the smelling," saith he.
[4.] Then because after all they were yet
disturbed : that which he had done above, the
same he doth also now. For as there he first
alleged the expediency to comfort them and
afterwards stopped their mouths, vehemently
saying, " But all these worketn the one and the
same Spirit, dividing to each one man sev-
erally even as He will:" so also here having
stated reasons for which he showed that it was
profitable that all should so be, he refers the
whole again to the counsel of God, saying,
Ver. 18. " But now God hath set the members
each one of them in the body, even as it pleased
Him."
Even as he said of the Spirit, "as He will,"
so also here, " as it pleased Him." Now do not
thou seek further into the cause, why it is thus
and why not thus. For though we have ten
thousand reasons to give, we shall not be so able
to show them that it is well done, as when we
say, that as the best Artificer pleased, so it came
to pass. For as it is expedient, so He wills it.
Now if in this body of ours we do not curiously
enquire about the members, much more in the
Church. And see his thoughtfulness in that he
doth not state the difference which arises from
their nature nor that from their operation, but
that from their local situation. For "now,"
saith he, " God hath set the members each one
of them in the body even as it pleased Him." And
he said well, "each one," pointing out that the
use extends to all. For thou canst not say,
" This He hath Himself placed but not that :
178
WORKS OF ST. CHRYSOSTOM.
[Homily XXX.
but every one according to His will, so it is sit-
uated." So that to the foot also it is profitable
that it should be so stationed, and not to the
head only : and if it should invert the order
and leaving its own place, should go to another,
though it might seem to have bettered its con-
dition, it would be the undoing and ruin of the
whole. For it both falls from its own, and
reaches not the other station.
[5.] Ver. 19. "And if they were all one
member, where were the body? "
Ver. 20. " But now are they many members,
but one body."
Thus having silenced them sufficiently by
God's own arrangement, again he states reasons.
And he neither doth this always nor that, but
alternates and varies his discourse. Since on the
one hand, he who merely silences, confounds the
hearer, and he, on the contrary, who accustoms
him to demand reasons for all things, injures
him in the matter of faith ; for this cause then
Paul is continually practising both the one and
the other, that they may both believe and may
not be confounded ; and after silencing them,
he again gives a reason likewise. And mark his
earnestness in the combat and the completeness of
his victory. For from what things they sup-
posed themselves unequal in honor because in
them there was great diversity, even from these
things he shows that for this very reason they
are equal in honor. How, I will tell you.
" If all were one member," saith he, " where
were the body? "
Now what he means is. If there were not
among you great diversity, ye could not be a
body ; and not being a body, ye could not be
one ; and not being one, ye could not be equal
in honor. Whence it follows again that if ye
were all equal in honor, ye were not a body ;
and not being a body, ye were not one; and
not being one, how could ye be equal in honor?
As it is, however, because ye are not all endowed
with some one gift, therefore are ye a body ; and
being a body, ye are all one, and differ nothing
from one another in this that ye are a body. So
that this very difference is that which chiefly
causeth your equality in honor. And accord-
ingly he adds, " But now they are many mem-
bers, yet one body."
[6.] These things then let us also consider
and cast out all envy, and neither grudge against
them that have greater gifts nor despise them
that possess the lesser. For thus had God willed :
let us then not oppose ourselves. But if thou
art still disturbed, consider that thy work is oft-
times such as thy brother is unable to perform.
So that even if thou art inferior, yet in this thou
hast the advantage : and though he be greater,
he is worse off in this respect ; and so equality
takes place. For in the body even the little
members seem to contribute no little, but the
great ones themselves are often injured by them,
I mean by their removal. Thus what in the
body is more insignificant than the hair ? Yet
! if thou shouldest remove this, insignificant as it
I is, from the eyebrows and the eyelids, thou hast
destroyed all the grace of the countenance, and
j the eye will no longer appear equally beautiful.
j And yet the loss is of a trifle ; but notwithstand-
ing even thus all the comeliness is destroyed.
And not the comeliness only, but much also of
the use of the eyes. The reason is that every
one of our members hath both a working of its
own and one which is common ; and likewise
there is in us a beauty which is peculiar and
another which is common. And these kinds
of beauty appear indeed to be divided, but
they are perfectly bound together, and when
one is destroyed, the other perishes also along
with it. To explain myself : let there be bright
eyes, and a smiling cheek, and a red lip, and
straight nose, and open brow ; nevertheless, if
thou mar but the slightest of these, thou hast
marred the common beauty of all ; all is full of
dejection ; all will appear foul to look on, which
before was so beautiful : thus if thou shouldest
crush only the tip of the nose thou hast brought
great deformity upon all : and yet it is the maim-
ing of but a single member. And likewise in
the hand, if thou shouldest take away the nail
from one finger, thou wouldest see the same
result. If now thou wouldest see the same taking
place in respect of their function^ also, take away
one finger, and thou wilt see the rest less active
and no longer performing their part equally.
Since then the loss of a member is a common
deformity, and its safety beauty to all, let us not
be lifted up nor trample on our neighbors. For
through that small member even the great one
is fair and beautiful, and by the eyelids, slight
as they are, is the eye adorned. So that he who
wars with his brother wars with himself: for the
injury done reaches not only unto that one, but
himself also shall undergo no small loss.
[7.] That this then may not be, let us care
for our neighbors as for ourselves, and let us
transfer this image of the body now also to the
Church, and be careful for all as for our own mem-
bers. For in the Church also there are members
many and diverse : and some are more honorable
and some more deficient. For example, there
are choirs of virgins, there are assemblies of
widows, there are fraternities- of those who
shine in holy wedlock^ ; in short, many are the
^eTTt €i'epyeta?.
- (fyparpCai.
^See Bingham, vii. 2. 6; and as quoted by him, S. Athanas. ad
Dracont, t. i. p. 263 ; S. Augustin. de Uteres, c. 40 ; in support
of the opinion, that " there was an order of monks vviiich lived in a
married state, and enjoyed their own property and possessions as
the primitive ascetics were used to do." If the opinion is correct,
(the places quoted seem hardly to prove it,) this place of St. Chry-
sostom may perhaps refer to that order.
Homily XXX. J
HOMILIES ON FIRST CORINTHIANS.
179
degrees of virtue. And in almsgiving again in
like manner. For some empty themselves of all
their goods : others care for a competency alone
and seek nothing more than necessaries ; others
give of their superfluity: nevertheless, all these
adorn one another ; and if the greater should set
at nought the less, he would in the greatest de-
gree injure himself. Thus, suppose a virgin to
deal scornfully with a married woman, she hath
cut off no small part of her reward ; and he
again that emptied himself of all should he up-
braid him that hath not done so, hath emptied
himself of much of the fruit of his labors. And
why speak I of virgins, and widows, and men
without possessions? What is meaner than
those who beg? and yet even these fulfill a most
important office in the Church, clinging to the
doors of the sanctuary' and supplying one of its
greatest ornaments : and without these there
could be no perfecting the fulness of the Church.
Which thing, as it seems, the Apostles also ob-
serving made a law from the beginning, as in
regard to all other things, so also that there
should be widows : and so great care did they
use about the matter as also to set over them
seven deacons. For as bishops and presbyters
and deacons and virgins and continent persons,
enter into my enumeration, where I am reckon-
ing up the members of the Church, so also do
widows. Yea, and it is no mean office which
they fill. For thou indeed comest here when thou
wilt : but these both day and night sing psalms
and attend : not for alms only doing this ;
since if that were their object, they might walk
in the market place and beg in the alleys : but
there is in them piety also in no small degree. At
least, behold in what a furnace of poverty they
are ; yet never shalt thou hear a blasphemous
word from them nor an impatient one, after the
manner of many rich men's wives. Yet some of
them often lie down to their rest in hunger, and
others continue constantly frozen by the cold ;
nevertheless, they pass their time in thanksgiving
and giving glory. Though you give but a penny,
they give thanks and implore ten thousand bless-
ings on the giver ; and if thou give nothing they
do not complain, but even so they bless, and
think themselves happy to enjoy their daily food.
'Bingham, iv. 4. i. "At the entrance of the interior Narthex," or
Choir, " the Poor of the Church placed themselves, both before and
after Divine Service, to ask alms of such as came from the Altar."
S. Chrys. on I Thess. Horn. xi. near the end. " In the Churches,
and in the Chapels of the Martyrs, the poor sit in front of the ves-
tibules. . . When we enter into earthly palaces, there is no such
thing to be seen, but grave, splendid, rich, wise men are ha.stening
about on all sides. But at our entrance into the true palaces, the
Church, and the houses of prayer of the Martyrs, there are pos-
sessed persons, maimed, poor, old, blind, distorted in their limbs."
" They are an admirable sort of watch-dogs, keeping guard in the
Courts of the Palace. Feed them therefore, for the honor redounds
to their king. . . That human things arcnought, thou art excellently
instructed by the very Porch of the Church : that Ciod delights not
in wealth, thou art taught by those who sit before Him." For the
custom of the Church of Rome, see the account of St. T,aw-
rence's martyrdom in Prudentius, as quoted by Hooker, E. P. V.
huix. 14.
"Yes," it is replied, "since whether they
, will or no, they must bear it." Why, tell me?
Wherefore hast thou uttered this bitter expres-
sion ? Are there not shameful arts which bring
gain to the aged, both men and women? Had
they not power to support themselves by those
means in great abundance, provided they had
chosen to cast off all care of upright living ?
Seest thou not how many persons of that age,
by becoming pimps and panders and by other
such ministrations, both live, and live in lux-
ury 2? Not so these, but they choose rather to
perish of hunger than to dishonor their own life
I and betray their salvation ; and they sit through-
out the whole day, preparing a medicine of sal-
vation for thee.
I For no physician stretching out the hand to
j apply the knife, works so effectually to cut out
the corruption from our wounds, as doth a poor
man stretching out his right hand and receiving
alms, to take away the scars which the wounds
j have left. And what is truly wonderful, they
! perform this excellent chirurgery without pain
and anguish : and we who are set over the peo-
ple and give you so much wholesome advice, do
not more truly discourse than he doth, who sits
before the doors of the church, by his silence
and his countenance. For we too sound these
things in your ears every day, saying, "Be not
high-minded, O man ; human nature is a thing
that soon declines . and is ready to fall away ;
our youth hastens on to old age, our beauty to
deformity, our strength to weakness, our honor
to contempt, our health falls away to sickness,
our glory to meanness, our riches to poverty ;
our concerns are like a violent current that never
will stand still, but keeps hastening down the
steep."
The same advice do they also give and more
than this, by their appearance and by their expe-
rience itself too, which is a yet plainer kind of
advice. How many, for instance, of those who
now sit without, were in the bloom of youth and
did great things? How many of these loath-
some looking persons surpassed many, both in
vigor of body and in beauty of countenance ?
Nay, disbelieve it not nor deride. For surely,
life is full of ten thousand such examples. For
if from mean and humble persons many have
oftentimes become kings, what marvel is it if
from being great and glorious, some have been
made humble and mean ? Sim e the former is
much the more extraordinary : but the latter, of
perpetual occurrence. So that one ought not
to be incredulous that any of them ever flour-
ished in arts, and arms, and abundance of
wealth, but rather to pity them with great com-
passion and to fear for ourselves, lest we too
should sometime suffer the same things. For
5 Tpe0o>'Tai KOI Tpv(f>u)V(v.
i8o
WORKS OF ST. CHRYSOSTOM.
[Homily XXX.
we too are men and are subject to this speedy
change.
[8.] But perchance some one of the thought-
less, and of those who are accustomed to scoff,
will object to what hath been said, and will
altogether deride us, saying, "How long wilt
thou not cease continually introducing poor
men and beggars in thy discourses, and prophe-
sying to us of misfortunes, and denouncing
poverty to come, and desiring to make us beg-
gars ? " Not from a desire to make beggars of
you, O man, do I say these things, but hasten-
ing to open unto you the riches of heaven.
Since he too, who to the healthy man makes
mention of the sick and relates their anguish,
saith it not to make him diseased, but to pre-
serve him in health, by the fear of their calami-
ties cutting off his remissness. Poverty seems
to you to be a fearful thing and to be dreaded,
even to the mere name of it. Yea, and there-
fore are we poor, because we are afraid of pov-
erty ; though we have ten thousand talents.
For not he who hath nothing is poor, but he
who shudders at poverty. Since in men's
calamities also it is not those who suffer great
evils whom we lament and account wretched,
but those who know not how to bear them, even
though they be small. Whereas he that knows
liow to bear them is, as all know, worthy of
praises and crowns. And to prove that this is
so, whom do we applaud in the games ? Those
who are much beaten and do not vex them-
selves, but hold their head on high ; or those
who fly after the first strokes ? Are not those
even crowned by us as manly and noble ; while
we laugh at these as unmanly and cowards ? So
then let us do in the affairs of life. Him that
bears all easily let us crown, as we do that noble
champion' ; but weep over him that shrinks
and trembles at his dangers, and who before he
receives the blow is dead with fear. For so in
the games ; if any before he raised his hands,
at the mere sight of his adversary extending his
right hand, should fly, though he receive no
wound, he will be laughed to scorn as feeble
and effeminate and unversed in such struggles.
Now this is like what happens to these who fear
poverty, and cannot so much as endure the
expectation of it.
Evidently then it is not we that make you
wretched, but ye yourselves. For how can it
be that the devil should not hence -forth make
sport of thee, seemg thee even before the stroke
afraid and trembling at the menace? Or rather,
when thou dost but esteem this a threat, he will
have no need so much as to strike thee any
more, but leaving thee to keep thy wealth, by
the expectation of its being taken away he will
render thee softer than any wax. And because it
is our nature (so to speak,) not to consider the
objects of our dread so fearful after suffering,
as before and while yet untried : therefore to
prevent thee from acquiring even this virtue,
he detains thee in the very height of fear ; by
the fear of poverty, before all experience of it,
melting thee down as wax in the fire. Yea,
and such a man is softer than any wax and lives
a life more wretched than Cain himself. For
the things which he hath in excess, he is in
fear : for those which he hath not, in grief ;
and again, concerning what he hath he trem-
bles, keeping his wealth within as a wilful run-
away slave, and beset by I know not what vari-
ous and unaccountable passions. For unac-
countable desire, and manifold fear and anxiety,
and trembling on every side, agitate them. And
they are like a vessel driven by contrary winds
from every quarter, and enduring many heavy
seas. And how much better for such a man to
depart than to be enduring a continual storm ?
Since for Cain also it were more tolerable to
have died than to be for ever trembling^.
Lest we then for our part suffer these things,
let us laugh to scorn the device of the devil, let
us burst his cords asunder, let us sever the point
of his terrible spear and fortify every approach.
For if thou laugh at money, he hath not where
to strike, he hath not where he may lay hold.
Then hast thou rooted up the root of evils ; and
when the root is no more, neither will any evil
fruit grow.
[9.] Well : these things we are always saying
and never leave off saying them : but whether
our sayings do any good, the day will declare,
even that day which is revealed by fire, which
trieth every man's work, (i Cor. iii. 13.) which
showeth what lamps are bright and what are not
so. Then shall he who hath oil, and he who
hath it not, be manifest. But may none then be
found destitute of the comfort; rather may all,
bringing in with them abundance of mercy,
and having their lamps bright, enter in together
with the Bridegroom.
Since nothing is more fearful and full of
anguish than that voice which they who departed
without abundant almsgiving shall then hear the
Bridegroom, "I know you not." (S. Mat. xxv.
12.) But may we never hear this voice, but
rather that most pleasant and desirable one,
"Come, ye blessed of My Father, inherit the
kingdom prepared for you from the foundation
of the world." (S. Mat. xxv. 34) For thus shall
we live the happy life, and enjoy all the good
things which even pass man's understanding :
unto which may we all attain, through the grace
and mercy, &c.
• jroyKpaTiaoT^i'.
j - Gen. iv. 12 ; vid. supr. Horn. vii. 9.
I
HOMILY XXXI.
I Cor. xii. 21.
And the eye cannot say to the hand, I have no need of
thee ; 01- again the head to the feet, I have no need
of you.
Having checked the envy of those in lower
rank, and having taken off 'the dejection which
it was likely that they would feel from greater
gifts having been vouchsafed to others, he hum-
bles also the pride of these latter who had
received the greater gifts. He had done the
same indeed in his discourse also with the
former. For the statement that it was a gift
and not an achievement was intended to declare
this. But now he doth it again even more
vehemently, dwelling on the same image. For
from the body in what follows, and from the
unity thence arising, he proceeds to the actual
comparison of the members, a thing on which
they were especially seeking to be instructed.
Since there was not so much power to console
them in the circumstance of their being all one
body, as in the conviction that in the very things
wherewith they were endowed, they were not
left greatly behind. And he saith, "The eye
cannot say to the hand, I have no need of thee :
or again the head to the feet, I have no need of
you."
For though the gift be less, yet is it neces-
sary : and as when the one is absent, many
functions are impeded, so also without the other
there is a maim in the fulness of the Church.
And he said not, " will not say," but " cannot
say." So that even though it wish it, though it
should actually say so, it is out of the question
nor is the thing consistent with nature. For
this cause having taken the two extremes, he
makes trial of his argument in them, first in
respect of the hand and the eye, and secondly,
in respect of the head and feet, adding force to
the example.
For what is meaner than the foot ? Or what
more honorable and more necessary than the
head? For this, the head, more than any
thing, is the man. Nevertheless, it is not of
itself sufficient nor could it alone perform all
things ; since if this were so, our feet would be
a superfluous addition.
[2.] And neither did he stop here, but seeks
also another amplification, a kind of thing
which he is always doing, contending not only
to be on equal terms but even advancing beyond.
Wherefore also he adds, saying,
Ver. 22. "Nay, much rather those members
of the body which seem to be more feeble are
necessary : "
Ver. 23. "And those parts of the body
which we think to be less honorable, upon these
we bestow more abundant honor ; and our
uncomely parts have more abundant comeli-
ness. ' '
In every clause adding the term "body,"
and thereby both consoling the one and check-
ing the other. "For I affirm not this only, 1 "
saith he, "that the greater have need of the
less, but that they have also much need. Since
if there be any thing weak in us, if any thing
dishonorable, this is both necessary and enjoys
greater honor." And he well said, "which
seem," and, "which we think; " pointing out
that the judgment arises not from the nature
of the things, but from the opinion of the
many. For nothing in us is dishonorable,
seeing it is God's work. Thus what in us is
esteemed less honorable than our genital
members? Nevertheless, they enjoy greater
honor. And the very poor, even if they have
the rest of the body naked, cannot endure to
exhibit those members naked. Yet surely this
is not the condition of things dishonorable ; but
it was natural for them to be despised rather
than the rest. For so in a house the servant
who is dishonored, so far from enjoying greater
attention, hath not even an equal share vou( h-
safed him. By the same rule likewise, if this
member were dishonorable, instead of having
greater privileges it ought not even to enjov the
same : whereas now it hath more honor for its por-
tion: and this too the wisdom of God hath
effected. For to some parts by their nature He
hath given not to need it : but to others, not
having granted it by their nature. He hath com-
pelled us to yield it. Yet are they not there-
fore dishonorable. Since the animals too by
their nature have a sufficiency, and need neither
clothing^jio^hoes nor a roof, the greater part
' J^*^ ^ '^'" "^ '^^ Editions seems here slightly cornipt The
word ^oyov apparently should be transposed, and the second neea-
tive omitted.
181
l82
WORKS OF ST. CHRYSOSTOM.
[Homily XXXI.
of them : yet not on this account is our body
less honorable than they, because it needs all
these things.
Yea rather, were one to consider accurately,
these parts in question are even by nature itself
both honorable and necessary. Which in truth
Paul himself imitated, giving his judgment^ in
their favor not from our care and from their
enjoying greater honor, but from the very
nature of the things.
Wlierefore when he calls them "weak" and
"less honorable," he uses the expression,
" which seem : " but when he calls them "nec-
essary," he no longer adds "which seem," but
himself gives his judgment, saying, "they are
necessary;" and very properly. For they are
useful to procreation of children and the suc-
cession of our race. Wherefore also the Roman
legislators punish them that mutilate these mem-
bers and malie men eunuchs, as persons who
do injury to our common stock and affront
nature herself.
But woe to the dissolute who bring reproach
on the handy-works of God. For as many are
wont to curse wine on account of the drunken,
and womankind on account of the unchaste ;
so also they account these members base because
of those who use them not as they ought. But
improperly. For the sin is not allotted to the
thing as a portion of its nature, but the trans-
gression is produced by the will of him that
ventures on it.
But some suppose that the expressions, "the
feeble members," and "less honorable," and
" necessary," and "which enjoy more abun-
dant honor," are used by Paul of eyes and feet,
and that he speaks of the eye as " more feebje,"
and "necessary," because though deficient in
strength, they have the advantage in utility : but
of the feet as the ' ' less honorable : " for these
also receive from us great consideration.
[3.] Next, not to work out yet another
amplification, he says,
Ver. 24. " But our comely parts have no
need: "
That is, lest any should say, "Why what
kind of speech is this, to despise the honorable
and pay court to the less honored ? " " we do
not this in contempt," saith he, "but because
they ' have no need.' " And see how large a
measure of praise he thus sets down in brief,
and so hastens on : a thing most conveniently
and usefully done. And neither is he content
with this, but adds also the cause, saying,
"But God tempered the body together, giving
more abundant honor unto that part which
lacked: "
Ver. 25. "That there should be no schism
in the body."
' ipri4>'-(rdiJLivo^.
Now if He tempered it together. He did not
suffer that which is more uncomely to appear.
For that which is mingled becomes one thing,
and it doth not appear what it was before : since
otherwise we could not say that it was tempered.
And see how he continually hastens by the
defects, saying, " that which lacked." He said
not, "to that which is dishonorable," "to that
which is unseemly," but, "to that which lack-
ed, ("that which lacked; " how ?. by nature,)
giving more abundant honor." And where-
fore ? * ' That there should be no schism in the
body." Thus because, though they enjoyed an
endless store of consolation, they nevertheless
indulged grief as if they had received less than
others, he signifies that they were rather hon-
ored. For his phrase is, " Giying more abun-
dant honor to that which lacked."
Next he also adds the reason, showing that
with a view to their profit he both caused it to
lack and more abundantly . honored it. And
what is the reason ? " That there should be no
schism," saith he, "in the body." (And he
said not, "in the members," but, "in the
body.") For there would indeed be a great
and unfair advantage, if some members were
cared for both by nature and by our fore-
thought, others not even by either one of these.
Then would they be cut off from one another,
from inability to endure the connection. And
when these were cut off, there would be harm
done also to the rest. Seest thou how he points
out, that of necessity "greater honor" is given
to " that which lacketh ? " " For had not this
been so, the injury would have become common
to all," saith he. And the reason is, that
unless these received great consideration on our
part, they would have been rudely treated, as
not having the help of nature : and this rude
treatment would have been their ruin : their
ruin would have divided the body ; and the
body having been divided, the other members
also would have perished, which are far greater
than these.
Seest thou that the care of these latter is con-
nected with making provision for those ? For
they have not their being so much in their own
nature, as in their being one, by virtue of the
body2. Wherefore if the body perish, they
profit nothing by such health as they have sev-
erally. But if the eye remain or the nose, pre^
serving its proper function, yet when the bond
of union is broken there will be no use for them
ever after; whereas, suppose this remaining, and
those injured, they both support themselves
through it and speedily return to health.
But perhaps some one may say, " this indeed
in the body hath reason, that ' that which
lacketh hath received more abundant honor,'
tU9 €V TIO (TitifiaTt €LVai €V.
Homily XXXI.]
HOMILIES ON FIRST CORINTHIANS.
183
but among men how may this be made out? "
Why, among men most especially thou may est
see this taking place. For so they who came at
the eleventh hour first received their hire ; and
the sheep that had wandered induced the shep-
herd to leave behind the ninety and nine and
run after it, and when it was found, he bore
and did not drive it ; and the prodigal son
obtained more honor than he who was approved;
and the thief was crowned and proclaimed
before the Apostles. And in the case of the
talents also thou mayest see this happen ; in
that to him that received the five talents,
and to him that received two, were vouchsafed
the same rewards ; yea, by the very circumstance
that he received the two, he was the more
favored with great providential care. Since had
he been entrusted with the five, with his want
of ability he would have fallen from the whole :
but having received the two and fulfilled his
own duty, he was thought worthy of the same
with him that had gained the five, having so
far the advantage, as with less labor to obtain
the same crown. And yet he too was a man as
well as the one that traded with the five. Never-
theless, his Master doth not in any wise call him
to a strict account, nor compel him to do the
same with his fellow-servant, nor doth he say,
" Why canst thou not gain the five? " (though
he might justly have said so,) but assigned him
likewise his crown.
[4.] Knowing these things therefore, ye that
are greater, trample not on the less, lest,
instead of them, ye injure yourselves. For
when they are cut off, the whole body is des-
troyed. Since, what else is a body than the
existence of many members ? As also Paul him-
self saith, that "the body is not one member,
but many." If therefore this be the essence of
a body, let us take care that the many continue
many. Since, unless this be entirely preserved,
the stroke is in the vital parts ; which is the rea-
son also why the Apostle doth not require this
only, their not being separated, but also their
being closely united. For instance, having
said, "that there be no schism in the body," he
was not content with this, but added, " that the
members should have the same care one for
another." Adding this other cause also of the
less enjoying more honor. For not only lest
they should be separated one from another hath
God so contrived it, but also that there may be
abundant love and concord. For if each man's
being depends on his neighbor's safety, tell me
not of the less and the more : in this case there
is no more and less. While the body continues
you may see the difference too, but when it
perishes, no longer. And perish it will, unless
the lesser parts also continue.
If now even the greater members will perish
when the less are broken off, these ought to care
in like manner for the less, and so as for them-
selves, inasmuch as in the safety of these the
greater likewise remain. So then, shouldst
thou say ten thousand times, "such member
is dishonored and inferior," still if thou provide
not for it in like manner as for thyself, if thou
neglect it as inferior, the injury will pass on to
thyself. Wherefore he said not only, that " the
members should care one for another," but he
added, "that they should have the same care
one for another," i. e., in like manner the small
should enjoy the same providential care with
great.
Say not then, that such is an ordinary person,
but consider he is a member of that body
which holds together the whole : and as the eye,
so also doth he cause the body to be a body.
For where the body is builded up, there none
hath anything more than his neighbor : since
neither does this make a body, there being one
part greater and another less, but their being
many and diverse. For even as thou, because
thou art greater, didst help to make up the body,
so also he, because he is less. So that his com-
parative deficiency, when the body is to be
builded up, turns out of equal value with thee
unto this noble contribution^ : yea, he avails as
much as thyself. And it is evident from hence.
Let there be no member greater or less, nor
more and less honorable : but let all be eye or
all head : will not the body perish ? Every one
sees it. Again, if all be inferior, the same
thing will happen. So that in this respect also
the less are proved equal. Yea, and if one
must say something more, the purpose of the
less being less is that the body may remain. So
that for thy sake he is less, in order that thou
mayest continue to be great. And here is the
cause of his demanding the same care from all.
And having said, " that the members may have
the same care one for another," he explains
" the same thing " again, by saying,
[5.] Ver. 26. "And whether one member suf-
fereth all the members suffer with it ; or one
member is honored, all the members rejoice
with it."
"Yea, with no other view," saith he, "did
He make the care He requires common, estab-
lishing unity in so great diversity, but that of
all events there might be complete communion.
Because, if our care for our neighbor be the com-
mon safety, it follows also that our glory and
our sadness must be common." Three things
therefore he here demands : the not being
divided but united in perfection : the having
like care for another : and the considering all
that happens common. And as above he saith,
" He hath given more abundant honor to
^ epavov.
1 84
WORKS OF ST. CHRYSOSTOM.
[Homily XXXI.
that part which lacked," because it needeth
it ; signifying that the very inferiority was
become an introduction to greater honor ; so
here he equalizes them in respect of the care
also which takes place mutually among them. For
' ' therefore did he cause them to partake of
greater honor," saith he, " that they might not
meet with less care." And not from hence
only, but also by all that befalls them, good and
painful, are the members bound to one another.
Thus often when a thorn is fixed in the heel, the
whole body feels it and cares for it : both the
back is bent and the belly and thighs are con-
tracted, and the hands coming forth as guards
and servants draw out what was so fixed, and the
head stoops over it, and the eyes observe it
with much care. So that even if the foot hath
inferiority from its inability to ascend, yet by
its bringing down the head it hath an equality,
and is favored with the same honor ; and es-
pecially whenever the feet are the cause of the
head's coming down, not by favor but by their
claim on it. And thus, if by being the more
honorable it hath an advantage ; yet in that,
being so it owes such honor and care to the
lesser and likewise equal sympathy : by this it
indicates great equality. Since what is meaner
than the heel? what more honorable than the
head? Yet this member reaches to that, and
moves them all together with itself. Again if
anything is the matter with the eyes, all com-
plain and all are idle : and neither do the feet
walk nor the hands work, nor doth the stomach
enjoy its accustomed food ; and yet the affection
is of the eyes. Why dost thou cause the stom-
ach to pine? why keep thy feet still? why bind
thy hands ? Because they are tied to the feet,
and in an unspeakable manner the whole body
suffers. For if it shared not in the suffering,
it would not endure to partake of the care.
Wherefore having said, " that the members
may have the same care one for another," he
added, " whether one member suffereth, all the
members suffer with it ; or one member is
honored, all the members rejoice with it."
"And how do they rejoice with it?" say you.
The head is crowned, and the whole man is
honored. The mouth speaks, and the eyes
laugh and are delighted. Yet the credit belongs
not to the beauty of the eyes, but to the
tongue. Again if the eyes appear beautiful,
the whole woman is embellished : as indeed
these also, when a straight nose and upright
neck and other members are praised, rejoice
and appear cheerful : and again they shed tears
in great abundance over their griefs and mis-
fortunes, though themselves continue unin-
jured.
[6.] Letusall then, considering these things,
imitate the love of these members ; let us not in
any wise do the contrary, trampling on the mis-
eries of our neighbor and envying his good
things. For this is the part of madmen and
persons beside themselves. Just as he that digs
out his own eye hath displayed a very great
proof of senselessness ; and he that devours his
own hand exhibits a clear evidence of downright
madness.
Now if this be the case with regard to the
members, so likewise, when it happeneth among
the brethren, it fastens on us the reputation of
folly and brings on no common mischief. For
as long as he shines, thy comeliness also is ap-
parent and the whole body is beautified. For
not at all doth he confine the beauty to himself
alone, but permits thee also to glory. But if
thou extinguish him, thou bringest a common
darkness upon the whole body, and the misfor-
tune thou causest is common to all the members :
as indeed if thou preservest him in brightness,
thou preservest the bloom of the entire body.
For no man saith, " the eye is beautiful : " but
what? "such a woman is beautiful." And if
it also be praised, it comes after the common
encomium. So likewise it happens in the
Church. I mean, if there be any celebrated
persons, the community reaps the good report
of it. For the enemies are not apt to divide
the praises, but connect them together. And if
any be brilliant in speech, they do not praise
him alone but likewise the whole Church. For
they do not say only, " such a one is a wonder-
ful man," but what? "the Christians have a
wonderful teacher : ' ' and so they make the pos-
session common.
[7.] And now let me ask, do heathens bind
together, and dost thou divide and war with
thine own body, and withstand thine own mem-
bers? Knowestthou not that this overturns all?
For even a "kingdom," saith he, "divided
against itself shall not stand. " (S. Mat. xii.
25-)
But nothing so divides and separates as envy
and jealousy, that grievous disease, and exempt
from all pardon, and in some respect worse than
" the root of all evils." (i. Tim. vi. 12.) For
the covetous is then pleased when himself liath
received : but the envious is then pleased, when
another hath failed to receive, not when him-
j self hath received. For he thinks the misfor-
I tunes of others a benefit to himself, rather than
i prosperity ; going about a common enemy of
mankind, and smiting the members of Christ,
than which what can be more akin to madness ?
A demon is envious, but of men, not of any
demon : but thou being a man enviest men, and
withstandest what is of thine own tribe and
family, which not even a demon doth. And
what pardon shalt thou obtain, what excuse?
trembling and turning pale at sight of a brother
Homily XXXI.]
HOMILIES ON FIRST CORINTHIANS.
185
same lofty point,
same excellence,
imitation without
in prosperity, when thou oughtest to crown
thyself and to rejoice and exult.
If indeed thou wishest to emulate him, I for-
bid not that : emulate, but with a view to be
like him who is approved : not in order to
depress him but that thou mayest reach the
that thou mayest display the
This is wholesome rivalry,
contention : not to grieve at
the good things of others but to be vexed at
our own evils : the contrary to which is the
result of envy. For neglecting its own evils, it
pines away at the good fortune of other men.
And thus the poor is not so vexed by his own
poverty as by the plenty of his neighbor ; than
which what can be more grievous? Yea, in
this respect the envious, as I before said, is
worse than the covetous ; the one rejoicing at
some acquisition of his own, while the other
finds his delight in some one else failing to
receive.
Wherefore I beseech you, leaving this evil
way, to change to a proper emulation, (for it is
a violent thing, this kind of zeal, and hotter
than any fire,) and to win thereby mighty
blessings. Thus also Paul used to guide those
of Jewish origin unto the faith, saying, " If by
any means I may provoke to emulation them
which are my flesh, and may save some of
them." (Rom. xi. 14.) For he whose emula-
tion is like what Paul wished for doth not pine
when he sees the other in reputation, but when
he sees himself left behind : the envious not so,
but at the sight of another's prosperity. And
he is a kind of drone, injuring other men's
labors; and himself never anxious to rise, but
weeping when he sees another rising, and doing
every thing to throw him down. To what then
might one compare this passion ? It seems to
me to be like as if a sluggish ass and heavy
with abundance of flesh, being yoked with a
winged courser, should neither himself be will-
ing to rise, and should attempt to drag the
other down by the weight of his carcase. For
so this man takes no thought nor anxiety to be
himself rid of this deep slumber, but doth every
thing to supplant and throw down him that is
flying towards heaven, becoming an exact emu-
lator of the devil : since he too, seeing man in
paradise, sought not to change his own condi-
tion, but to cast him out of paradise. And
again, seeing him seated in heaven and the rest
hastening thither, he holds to the same plan,
supplanting them who are hastening thither and
thereby heaping up the furnace more abundantly
for himself. For in every instance this hap-
pens: both he that is envied, if he be vigilant,
becoming more eminent ; and he that is envious,
accumulating to himself more evils. Thus also
Joseph became eminent, thus Aaron the priest :
the conspiracy of the envious caused God once
and again to give His suffrage for him, and was
the occasion of the rod's budding. Thus Jacob
attained his abundant wealth and all those other
blessings. Thus the envious pierce themselves
through with ten thousand evils. Knowing as
we do all these things, let us flee such emula-
tion. For wherefore, tell me, enviest thou ?
Because thy brother hath received spiritual
grace ? And from whom did he receive it ?
answer me. Was it not from God ? Clearly
then He is the object of the enmity to which
thou art committing thyself. He the bestower of
the gift. Seest thou which way the evil is
tending, and with what sort of a point it is
crowning the heap of thy sins ; and how deep
the pit of vengeance which it is digging for
thee?
Let us flee it, then, beloved, and neither envy
others, nor fail to pray for our enviers and do
all we can to extinguish their passion : neither
let us feel as the unthinking do who being
minded to exact punishment of them, do all in
their power to light up their flame. But let not
us do so ; rather let us weep for them and
lament. For they are the injured persons, hav-
ing a continual worm gnawing through their
heart, and collecting a fountain of poison more
bitter than any gall. Come now, let us beseech
the merciful God, both to change their state of
feeling and that we may never fall into that
disease: since heaven is indeed inaccessible to
him that hath this wasting sore, and before
heaven too, even this present life is not worth liv-
ing in. For not so thoroughly are timber and wool
wont to be eaten through by moth and worm
abiding therein, as doth the fever of envy
devour the very bones of the envious and destroy
all self-command in their soul.
In order then that we may deliver both our-
selves and others from these innumerable woes,
let us expel from within us this evil fever, this
that is more grievous than any gangrene : that
having regained spiritual strength, we may both
finish the present course and obtain the future
crowns ; unto which may we all attain, by the
grace and mercy of our Lord Jesus Christ, with
Whom to the Father, with the Holy Ghost, be
glory, power, honor, now and ever, and world
without end. Amen.
HOMILYXXXII.
I Cor. xii. 27.
Now ye are the body of Christ and severally members
thereof.
For lest any should say, "What is the exam-
ple of the body to us ? since the body is a slave
to nature but our good deeds are of choice ; "
he applies it to our own concerns ; and to signify
that we ought to have the same concord of design
as they have from nature, hesaith, " Now ye are
the body of Christ. ' ' But if our body ought not to
be divided, much less the body of Christ, and
so much less as grace is more powerful than
nature.
" And severally members thereof. " That is,
"not only, " saith he, "are we a body, but
members also. " For of both these he had
before discoursed, bringing the many together
into one, and implying that all become some
one thing after the image of the body, and that
this one thing is made up of the many and is in
the many, and that the many by this are held
together and are capable of being many.
But what is the expression, "severally?"
' ' So far at least as appertaineth to you ; and so
far as naturally a part should be built up from
you. " For because he had said, " the body,"
whereas the whole body was not the Corinthian
Church, but the Church in every part of the
world, therefore he said, " severally : " i. e., the
Church amongst you is a part of the Church
existing every where and of the body which is
made up of all the Churches : so that not only
with yourselves alone, but also with the whole
Church throughout the world, ye ought to be at
peace, if at least ye be members of the whole
body.
[2.] Ver. 28. "And God hath set some in the
Church : first apostles, secondly prophets, thirdly
teachers, then miracles, then gifts of healings,
helps, governments, divers kinds of tongues."
Thus what I spake of before, this also he now
doth. Because they thought highly of them-
selves in respect of the tongues he sets it last
every where. For the terms, "first" and
" secondly," are notused byhim here at random,
but in order by enumeration to point out the
more honorable and the inferior. Wherefore
also he set the apostles first who had all the gifts
in themselves. And he said not, " God hath
186
set certain in the Church, apostles" simply," or
prophets," but he employs "first, second,"
and "third," signifying that same thing which
I told you of.
"Secondly, prophets." For they used to
prophesy, as the daughters of Philip, as Agabus,
as these very persons among the Corinthians, of
whom he saith, " Let the prophets speak, two
or three." (c. xiv. 29.) And writing also to
Timothy, he said, " Neglect not the gift that is
in thee, which was given thee by prophecy." (i.
Tim. iv. 14.) And they were much more num-
erous then than under the old covenant : the gifts
not having devolved on sorne ten, and twenty,
and fifty, and an hundred, but this grace was
poured out abundantly, and every Church had
many that prophesied. And if Christ saith,
"The Law and the Prophets prophesied until
John," (S. Matt. xi. 13.) He saith it of those
prophets who before proclaimed His coming.
"Thirdly, teachers." For he that prophe-
sieth speaks all things from the Spirit ; but he
that teacheth sometimes discourses also out of
his own mind. Wherefore also he said, "Let
the elders that rule well be counted worthy of
double honor, especially they who labor in the
word and in teaching: " (i. Tim. v. 17.)
whereas he that speaks all things by the Spirit
doth not labor. This accordingly is the reason
why he set him after the prophet, because the
one is wholly a gift but the other is also man's
labor. For he speaks many things of his own
mind, agreeing however with the sacred Scrip-
tures.
[3.] " Then miracles, then gifts of healings."
Seest thou how he again divicies the healings
from the power, which also he did before. For
the power is more than tiie healing: since he
that hath power both punishes and heals, but he
that hath the gift of healings doeth cures only.
And observe how excellent the order he made
use of, when he set the prophecy before the
miracles and the healings. For above when he
said, " To one is given by the Spirit the word of
wisdom, and to another the word of knowledge,"
he spake, not setting them in order, but indif-
erently. Here, on the other hand, he sets a first
and a second rank. Wherefore then doth he set
Homily XXXII.]
HOMILIES ON FIRST CORINTHIANS.
187
prophecy first ? Because even in the old cove-
nant the matter has this order. For example,
when Isaiah was discoursing with the Jews, and
exhibiting a demonstration of the power of God,
and bringing forward the evidence of the worth -
lessness of the demons, he stated this also as
the greatest evidence of his divinity, his foretell-
ing things to come. (Is. xli. 22, 23.) And Christ
Himself after working so many signs saith that
this was no small sign of His divinity : and contin-
ually adds, " But these things have I told you,
that when it is come to pass, ye may believe that
I am He." (S. John xiii. 19 ; xiv. 29 ; xvi. 4.)
"Well then; the gifts of healing are justly
inferior to prophecy. But why likewise to teach-
ing?" Because it is not the same thing to
declare the word of preaching and sow piety in
the hearts of the hearers, as it is to work mirac-
les : since these are done merely for the sake of
that. When therefore any one teaches both by
word and life, he is greater than all. For those
he calls emphatically teachers, who both teach
by deeds and instruct in word. For instance :
this made the Apostles themselves to become
Apostles. And those gifts certain others also,
of no great worth, received in the beginning,
as they who said, " Lord, did we not prophesy
by Thy Name, and do mighty works? " and
after this were told, " I never knew you; depart
from Me, ye that work inquity." (S. Mat. vii.
22.) But this twofold mode of teaching, I mean
that by deeds and by words, no bad man would
ever undertake. As to his setting the prophets
first marvel not at it. For he is not speaking of
prophets simply, but of those who by prophecy
do also teach and say every thing to the common
benefit : which in proceeding he makes more
clear to us.
"Helps, governments." What is, "helps?"
To support the weak. Is this then a gift, tell
me? In the first place, this too is of the Gift of
God, aptness for a patron's office' ; the dispens-
ing spiritual things ; besides which he calls many
even of our own good deeds, "gifts," not
meaning us to lose heart, but showing that in
every case we need God's help, and preparing
them to be thankful, and thereby making them
more forward and stirring up their minds.
" Divers kinds of tongues." Seest thou
where he hath set this gift, and how he every
where assigns it the last rank ?
[4.] Further, since again by this catalogue
he had pointed out a great difference, and
stirred up the afore-mentioned distemper of
those that had lesser gifts, he darts upon them
in what follows with great vehemence, because
he had already given them those many proofs
of their not being left much inferior. What I
mean is ; because it was likely that on hearing
TrpoirTaTiKov eirat.
these things they would say, "And why were
we not all made Apostles? " — whereas above he
had made use of a more soothing tone of dis-
course, proving at length the necessity of this
result, even from the image of the body ; for
" the body," saith he, " is not one member ; "
and again, " but if all were one member, where
were the body?" and from the fact that they
were given for use ; for to each one is given
" the manifestation of the Spirit," saith he, "to
profit withal:" and from all being watered
from the same Spirit : and from what is
bestowed being a free gift and not a debt ; "for
there are," saith he, "diversities of gifts, but
the same Spirit: " and from the manifestation
of the Spirit being made alike through all ; for
" to each one," saith he, " is given the mani-
festation through the Spirit: " and from the fact
that these things were shaped according to the
pleasure of the Spirit and of God; "for all
these," saith he, " worketh the one and the
same Spirit, dividing to each one severally even
as he will : " and, "God hath set the members
each one of them in the body, even as it pleased
Him: " and from the inferior members also
being necessary ; "for those which seem, ' ' saith
he, "to be more feeble are necessary: " from
their being alike necessary, in that they consti-
tute the body equally with the greater ; "for
the body," saith he, " is not one member, but
many : " from the greater too needing the less :
"for the head," saith he, "cannot say to the
feet, I have no need of you : " from these latter
enjoying even more honor; for " to that which
lacketh," saith he, " He hath given more abund-
ant honor: " from the care of them being com-
mon and equal ; for ' ' for all the members have
the same care one for another : " and from there
being one honor and one grief of them all ; for
"whether," saith he, "one member suffereth,
all the members suffer with it ; or one member
is honored, all the members rejoice with it : " —
whereas, I say, he had above exhorted them by
these topics, here and henceforth he uses lan-
guage so as to bear them down and rebuke
them. For, as I said, it behoves us neither
always to exhort people nor always to silence
them. Therefore also Paul himself, because he
at length exhorted them, doth henceforth vehe-
mently attack them, saying,
Ver. 29. " Are all apostles ? are all prophets ?
have all gifts of healing? "
And he doth not stop at the first and the
second gift, but proceeds to the last, either
meaning this that all cannot be all things, (even
as he there saith, " if all were one member,
where were the body?") or establishing some
other point also along with these, which may
tell in the way of consolation again. What then
is this ? His signifying that even the lesser gifts
i88
WORKS OF ST. CHRYSOSTOM.
[Homily XXXII.
are contended for equally with the greater, from
the circumstance that not even these were given
absolutely to all ? For " why," saith he, " dost
thou grieve that thou hast not gifts of healing?
consider that what thou hast, even though it be
less, is oftentimes not possessed by him that
hath the greater." Wherefore he saith,
Ver. 30. "Do all speak with tongues? do
all interpret ? "
For even as the great gifts God hath not
vouchsafed all to all men, but to some this, and
to others that, so also did He in respect of the
less, not proposing these either to all. And this
He did, procuring thereby abundant harmony
and love, that each one standing in need of the
other might be brought close to his brother.
This economy He established also in the arts,
this also in the elements, this also in the plants,
and in our members, and absolutely in all
things.
[5.] Then he subjoins further the most
powerful consolation, and sufficient to recover
them and quiet their vexed souls. And what is
this?
Ver. 31. " Desire earnestly," saith he, "the
better gifts. And a still more excellent way show
I unto you."
Now by saying this, he gently hinted that
they were the cause of their own receiving the
lesser gifts, and had it in their power, if they
would, to receive the greater. For when he
saith, "desire earnestly," he demands from
them all diligence and desire for spiritual things.
And he said not, the greater gifts, but " the
better," i.e., the more useful, those which would
profit. And what he means is this : " continue
to desire gifts ; and I point out to you a foun-
tain of gifts." For neither did he say, "a
gift," but "a way," that he might the more
extol that which he intends to mention. As if
he said. It is not one, or two, or three gifts that
I point out to you, but one way which leadeth
to all these^ : and not merely a way, but both
' [Chrysostom's view of the text is made more plain by a render-
ing somewhat different from that of the English translator and of
both the Authorized Version and the Revised. " Desire earnestly
the better gifts. And furthermore 1 show you a very excellent way
to do it." The contrast is not between the " gifts " on one hand
and love on the other, but between eagerness of emulation and the
pursuit of love as a means of attaining the gifts. In this the Greek
expositor anticipates the conclusions of the best modern critics,
such as DeWette, Meyer, Alford, Hodge, Heinrici, etc. The
view is sustained by the natural force of the words used and by the
connection. It is true that the superiority of love as a means is
lost sight of in the beautiful panegyric of love that follows, but that
seems due to the ardor of the writer's mind and the attractiveness
of the theme. It is not through the pursuit and exercise of gifts
that we attain to love : but it is love that develops the gifts within
us, and love is greater than gifts. The reason why the Apostle
indulges here in the digression which occupies the thirteenth chap-
ter is thus given by Principal Edwards (in loco). " Partly to
rebuke indirectly the dissensions of the Corinthian Church, partly a
statement of the peculiarly Christian means to secure possession of
the Charismata for the edification of the Church and render them
innocuous to their possessor, partly also a glimpse of a moral devel-
opment different in kind from gifts and greater in moral worth
than all other moral virtues, partly a reiteration in a new form of
the idea that the Church is an organic body."
In the whole passage the English translator adhered to the ren-
dering of the Authorized Version, "chaiity," which Wyclif
" a more excellent way " and one that is open
in common to all. For not as the gifts are
vouchsafed, to some these, to others those, but
not all to all ; so also in this case : but it is an
universal gift. Wherefore also he invites all to
it. " Desire earnestly," saith he, " the better
gifts and yet show I unto you a more excellent
way ; " meaning love towards our neighbor.
Then intending to proceed to the discourse
concerning it and the encomium of this virtue,
he first lowereth these by comparison with it,
intimating that they are nothing without it ;
very considerately. For if he had at once dis-
coursed of love, and having said, "I show
unto you a way," had added, "but this is love,"
and had not conducted his discourse by way
of comparison ; some might possibly have scoffed
at what was said, not understanding clearly the
force of the thing spoken of but still gaping
after these. Wherefore he doth not at once
unfold it, but first excites the hearer by the
promise, and saith, "I show unto you a more
excellent way," and so having led him to desire
it, he doth not even thus straightway proceed to
it, but augmenting still further and extending
their desire, he discourses first of these very
things, and shows that without it they are noth-
ing; reducing them to the greatest necessity of
loving one another ; seeing also that from neg-
lect of it sprang that which caused all their
evils. So that in this respect also it might
justly appear great, if the gifts not only brought
them not together, but divided them even
when united : but this, when many were so
divided, would reunite them by virtue of its
own and make them one body. This however
he doth not say at once, but what they chiefly
longed for, that he sets down; as that the thing was
a gift and a most excellent way to all the gifts. So
that, even if thou wilt not love thy brother on
the score of friendship, yet for the sake of
obtaining a better sign and an abundant gift,
cherish love.
[6.] And see whence he first begins ; from
that which was marvellous in their eyes and
great, the gift of tongues. And in bringing
forward that gift, he mentions it not just ',
in the degree they had it in, but far more.
For he did not say, " if I speak with tongues,"
but,
Chap. xiii. ver. i. " If I speak with the
tongues of men, — "
What is, "of men?" Of all nations in
every part of the world. And neither was he
content with this amplification, but he likewise
uses another much greater, adding the words,
used for the charitas of the Vulgate. I have changed this to
"love" which, besides its unambiguousness and its more exact
conformity to the original, admits of the deeper meaning and
wider application which makes God as well as our brethren the
object of the affection. C.J
Homily XXXII.]
HOMILIES ON FIRST CORINTHIANS.
189
"and of angels, — and have not love, I am
become sounding brass, or a clanging cymbal."
Dost thou see to what point he first exalted
tlie gift, and to what afterwards he lowered and
cast it down ? For neither did he simply say,
"I am nothing," but, "I am become sound-
ing brass," a thing senseless and inanimate
But how " sounding brass? " Emitting a sound
indeed, but at random and in vain, and for no
good end. Since besides my profiting nothing,
I am counted by most men as one giving imperti-
nent trouble, an annoying and wearisome kind of
person. Seest thou how one void of love is
like to things inanimate and senseless ?
Now he here speaks of the " tongues of
angels," not investing angels with a body, but
what he means is this : ' ' should I even so speak
as angels are wont to discourse unto each other,
without this I am nothing, nay rather a burden
and an annoyance." Thus (to mention one
other example) where he saith, "To Him every
knee shall bow, of things in heaven and things
on earth, and things under the earth," (Phil. ii.
10.) he doth not say these things as if he
attributed to angels knees and bones, far from it,
but it is their intense adoration which he intends
to shadow out by the fashion amongst us : so
also here he calls it "a tongue," not meaning an
instrument of flesh, but intending to indicate
their converse with each other by the manner
which is known amongst us.
[7.] Then, in order that his discourse may
be acceptable, he stops not at the gift of tongues,
but proceeds also to the remaining gifts; and
having depreciated all in the absence of love,
he then depicts her image. And because he pre-
ferred to conduct his argument by amplification,
he begins from the less and ascends to the
greater. For whereas, when he indicated their
order, he placed the gift of tongues last, this he
now numbers first ; by degrees, as I said, ascend-
ing to the greater gifts. Thus having spoken of
tongues, he proceeds immediately to prophecy ;
and saith ;
Ver. 2. "And if I have the gift of prophecy."
And this gift again with an excellency. For
as in that case he mentioned not tongues, but
the tongues of all mankind, and as he proceeded,
those of angels, and then signified that the gift
was nothing without love : so also here he men-
tions not prophecy alone but the very highest
prophecy: in havingsaid, " If I have prophecy,"
he added, "and know all mysteries and all
knowledge ; " expressing this gift also with
intensity.
Then after this also he proceeds to the other
gifts. And again, that he might not seem to
weary them, naming each one of the gifts, he
sets down the mother and fountain of all, and
this again with an excellency, thus saying.
" And if I have all faith." Neither was he con-
tent with this, but even that which Christ spake of
as greatest, this also he added, saying, " so as
to remove mountains and have not love, I am
nothing." And consider how again here also
he lowers the dignity of the tongues. For whereas
in regard of prophecy he signifies the great ad-
vantage arising from it, "the understanding
mysteries, and having all knowledge; " and in
regard of faith, no trifling work, even "the
removing mountains ; " in respect of tongues, on
the other hand, having named the gift itself
only, he quits it.
But do thou, I pray, consider this also, how
in brief he comprehended all gifts when he
named prophecy and faith : for miracles are
either in words or deeds. And how doth Christ
say, that the least degree of faith is the being
able to remove a mountain ? For as though he
were speaking something very small, did He
express Himself when He said, "If ye have
faith as a grain of mustard-seed, ye shall say to
this mountain, Remove, and it shall remove;"
(S. Mat. xvii. 20.) whereas Paul saith that this
is "all faith." What then must one say? Since
this was a great thing, the removing a mountain,
therefore also he mentioned it, not as though " all
faith " were only able to do this, but since this
seemed to be great to the grosser sort because of
the bulk of the outward mass, from this also he
extols his subject. And what he saith is this :
"If I have all faith, and caa remove moun-
tains, but have not love, I am nothing."
[8.] Ver. 3. "And if I bestow all my goods
to feed the poor, and if I give my body to be
burned, but have not love, it profiteth me noth-
ing."
Wonderful amplification ! For even these
things too he states with another addition : in
that he said not, " if I give to the poor the half
of my goods," or "two or three parts," but,
" though I give all my goods." And he said
not, "give," but, " distribute in morsels'," so
that to the expense may be added the adminis-
tering also with all care.
" And if I give my body to be burned." He
said not, " if I die," but this too with an excel-
lency. For he names the most terrible of all
deaths, the being burnt alive, and saith that even
this without charity is no great thing. Accord-
ingly he subjoins, " it profiteth me nothing."
But not even yet have I pointed out the whole
of the excellency, until I bring forward the tes-
timonies of Christ which were spoken concerning
almsgiving and death. What then are His testi-
monies? To the rich man He saith, "If thou
wouldest be perfect, sell what thou hast and give
to the poor, and come, follow me." (S. Mat.
xix. 21.) And discoursing likewise of love to
' t//b>JLLt'a'U.
1 90
WORKS OF ST. CHRYSOSTOM.
[Homily XXXII.
one's neighbor, He saith, "Greater love hath
no man than this, that a man may lay down his
life for his friends." (S. John xv. 13.) Whence
it is evident, that even before God this is greatest
of all. But, ' ' I declare, ' ' said Paul, ' ' that even
if we should lay down life for God's sake, and
not merely lay it down, but so as even to be
burned, (for this is the meaning of, " if I give
my body to be burned,") we shall have no great
advantage if we love not our neighbor." Well
then, the saying that the gifts are of no great
profit without charity is no marvel : since our
gifts are a secondary consideration to our way of
life. At any rate, many have displayed gifts,
and yet on becoming vicious have been punished :
as those who "prophesied in His name, and
cast out many demons, and wrought many
mighty works;" as Judas the traitor: while
others, exhibiting as believers a pure life, have
needed nothing else in order to their salvation.
Wherefore, that the gifts should, as I said, require
this, is no marvel : but that an exact life even
should avail nothing without it, this is what
brings the intensity of expression strongly out
and causes great perplexity : especially too when
Christ appears to adjudge His great rewards to
both these, I mean to the giving up our posses-
sions, and to the perils of martyrdom. For both
to the rich man He saith, as I before observed,
" If thou wilt be perfect, sell thy goods, and
give to the poor, and come, follow me:" and
discoursing with the disciples, of martyrdom
He saith, " Whosoever shall lose his life for My
sake, shall find it;" and, "Whosoever shall
confess Me before men, him will will I also con-
fess before My Father which is in heaven."
For great indeed is the labor of this achievement,
and well nigh surpassing nature itself, and this
is well known to such as have had these crowns
vouchsafed to them. For no language can set
it before us : so noble a soul doth the deed be-
long to and so exceedingly wonderful is it.
[9.] But nevertheless, this so wonderful thing
Paul said was of no great profit without love,
even though it have the giving up of one's goods
jomed with it. Wherefore then hath he thus
spoken ? This will I now endeavor to explain,
first having enquired of this. How is it possible
that one who gives all his goods to feed the poor
can be wanting in love? I grant, indeed, he
that is ready to be burned and hath the gifts,
may perhaps possibly not have love : but he
who not only gives his goods, but even distri-
butes them in morsels ; how hath not he love ?'
' [The point which Chrysostom so anxiously discusses is much
more readily settled by modern interpreters. Thus one of them
says, " All outward acts of beneficence are of no avail without
love. A man may give away his whole estate, or sacrifice him-
•belf, and be in no sense the gainer. He may do all this from
vanity, or from the fear of perdition, or to purchase heaven, and
.)nly increase his condemnation. Religion is no such easy thing.
I\len would gladly c ■mpound by external acts of beneficence or by
penances for a change of heart ; but the thing is impossible.
VVhat then are we to say ? Either that he sup-
posed an unreal case as real ; which kind of
thing he is ever Wont to do, when he intends to
set before us something in excess; as when
writing to the Galatians he saith, " If we or an
angel from heaven preach any other gospel unto
you than that ye received, let him be accursed."
(Gal. i. 8.) And yet neither was himself nor
an angel about to do so ; but to signify that he
meant to carry the matter as far as possible, he
set down even that which could never by any
means happen. And again, when he writes to
the Romans, and saith, " Neither angels, nor
principalities, nor powers, shall be able to sepa-
rate us from the love of God ; " for neither was
this about to be done by any angels: but here
too he supposes a thing which was not; as
indeed also in what comes next, saying, "nor
any other creature," whereas there is no other
creature, for he had comprehended the whole
creation, having spoken of all things both above
and below. Nevertheless here also he mentions
that which was not, by way of hypothesis, so as
to show his exceeding desire. Now the same
thing he doth here also, saying, " If a man give
all, and have not love, it profits him nothing."
Either then we may say this, or that his mean-
ing is for those who give to be also joined closely
to those who receive, and not merely to give
without sympathy, but in pity and condescen-
sion, bowing down and grieving with the needy.
For therefore also hath almsgiving been enacted
by God : since God might have nourished the
poor as well without this, but that he might
bind us together unto charity and that we might
be thoroughly fervent toward each other, he com-
manded them to be nourished by us. Therefore
one saith in another place also ; "a good word
is better than a gift ; " (Ecclus. xviii. 16, 17.)
and, "behold, a word is beyond a good gift."
(Ecclus. xviii. 16, 17.) And He Himself saith,
"I will have mercy, and not sacrifice." (S. Mat.
ix. 30; Hos. vi. 6.) For since it is usual, both
for men to love those who are benefited by
them, and for those who receive benefits to be
more kindly affected towards their benefactors ;
he made this law, constituting it a bond of
friendship.
[10.] But the point proposed for enquiry
above is, How, after Christ had said that both
these belong to perfection, Paul affirms, that
Thousands indeed are deluded on this point, and think that they
can substitute what is outward for what is inward, but God
requires the heart, and without holiness the most libera! giver or
the most suffering ascetic can never see God." (Hodge) The
address of our Saviour to the rich young ruler was not intended to
furnish a general rule of action or even to specify a particular
kind of perfection. When he told the earnest enquirer to sell all
that he had the object was to disclose to him his inordinate love of
this world's goods and so lead him to see how far he was from the
perfection which he had claimed. Chrysostom's use of this pas-
sage is precisely that which was made by Anthony, the first of the
Fathers of the Desert, and by St. Francis of Assisi, and which lies
at the basis of tlie whole monastic system. C]
Homily XXXII.]
HOMILIES ON FIRST CORINTHIANS.
191
these without charity are imperfect ? Not con-
tradicting Him, God forbid : but harmonizing
with Him, and that exactly. For so in the case
of the rich man, He said, not merely, " sell thy
goods, and give to the poor," but He added,
"and come, follow Me." Now not even the
following Him proves any man a disciple of
Christ so completely as the loving one another.
For, "by this shall all men know," saith He,
" that ye are My disciples, if ye have love one
to another." (S. John xiii. 35.) And also
when He saith, "Whosoever loseth his life for
My sake, shall find it; " (S. Mat. x. 39, and
35.) and, "whosoever shall confess Me before
men, him will I also confess before My Father
which is in heaven ; " He means not this, that
it is not necessary to have love, but He declares
the reward which is laid up for these labors.
Since that along with martyrdom He requires
also this, is what He elsewhere strongly inti-
mates, thus saying, "Ye shall indeed drink of
My cup, and be baptized with the baptism that
I am baptized with; " (S. Mat. xx. 23.) i.e.,
ye shall be martyrs, ye shall be slain for My
sake; "but to sit on My right hand, and on
My left, (not as though any sit on the right hand
and the left, but meaning the highest precedency
and honor) "is not Mine to give," saith He,
" but to those for whom it is prepared." Then
signifying for whom it is prepared. He calls
them and saith, "whosoever among you will be
chief, let him be servant to you all;" (S.
Mat. XX. 26.) setting forth humility and love.
And the love which He requires is intense;
wherefore He stopped not even at this, but
added, "even as the Son of Man came not to be
ministered unto, but to minister, and to give
His life a ransom for many; " pointing out that
we ought so to love as even to be slain for our
beloved. For this above all is to love Him.
Wherefore also He saith to Peter, "If thou
lovest Me, feed My sheep." (S. John xxi. 16.)
[11.] And that ye may learn how great a work
of virtue it is, let us sketch it out in word, since
in deeds we see it no where appearing ; and let
us consider, if it were every where in abundance,
how great benefits would ensue : how there were
no need then of laws, or tribunals, or punish-
ments, or avenging, or any other such things :
since if all loved and were beloved, no man
would injure another. Yea, murders, and strifes,
and wars, and divisions, and rapines, and frauds,
and all evils would be removed, and vice be
unknown even in name. Miracles, however,
would not have effected this ; they rather puff up
such as are not on their guard, unto vain-glory
and folly.
Again : what is indeed the marvellous part of
love ; all the other good things have their evils
yoked with them : as he that gives up his poss-
essions is oftentimes puffed up on this account :
the eloquent is affected with a wild passion for
glory; the humble-minded, on this very ground,
not seldom thinks highly of himself in his con-
science. But love is free from every such mis-
chief. For none could ever be lifted up against
the person whom he loves. And do not, I pray,
suppose one person only loving but all alike ;
and then wilt thou see its virtue. Or rather, if
thou wilt, first suppose one single person beloved,
and one loving ; loving, however, as it is meet
to love. Why, he will so live on earth as if it
were heaven, every where enjoying a calm and
weaving for himself innumerable crowns. For
both from envy, and wrath, and jealousy, and
pride, and vain-glory, and evil concupiscence,
and every profane love, and every distemper,
such a man will keep his own soul pure. Yea,
even as no one woulci do himself an injury, so
neither would this man his neighbors. And
being such, he shall stand with Gabriel himself,
even while he walks on earth.
Such then is he that hath love. But he that
works miracles and hath perfect knowledge,
without this, though he raises ten thousand from
the dead, will not be much profited, broken off as
he is from all and not enduring to mix himself
up with any of his fellow-servants. For no
other cause than this did Christ say that the sign
of perfect love towards Him is the loving one's
neighbors. For, " if thou lovest Me," saith He,
"O Peter, more than these, feed My sheep."
(S. John xxi. 15.) Dost thou see how hence
also He again covertly intimates, in what case
this is greater than martyrdom? For if any one
had a beloved child in whose behalf he would
even give up his life, and some one were to
love the father, but pay no regard whatever to
the son, he would greatly incense the father;
nor would he feel the love for himself, because
of the overlooking his son. Now if this ensue
in the case of father and son, much more in the
case of God and men : since surely God is
more loving than any parents.
Wherefore, having said, " The first and great
commandment is. Thou shalt love the Lord thy
God," he added, "and the second — (He leaves
it not in silence, but sets it down also) — is like
unto it. Thou shalt love thy neighbor as thy-
self." And see how with nearly the same excel-
lency He demands also this. For as concern-
ing God, He saith,* "with all thy heart:" so
concerning thy neighbor, "as thyself," which
is tantamount to, " with all thy heart."
Yea, and if this were duly observed, there
would be neither slave nor free, neither ruler
nor ruled, neither rich nor poor, neither small
nor great ; nor would any devil then ever have
been known : I say not, Satan only, but what-
ever other such spirit there be, nay, rather
19^
WORKS OF ST. CHRYSOSTOM.
[HiJMlLY XXXII.
were there a hundred or ten thousand such, they
would have no power, while love existed. For
sooner would grass endure the application of
fire than the devil the flame of love. She is
stronger than any wall, she is firmer than any
adamant; or if thou canst name any material
stronger than this the firmness of love transcends
them all. Her, neither wealth nor poverty
overcometh : nay, rather there would be no
poverty, no unbounded wealth, if there were
love, but the good parts only from each estate.
For from the one we should reap its abundance,
and from the other its freedom from care : and
should neither have to undergo the anxieties of
riches, nor the dread of poverty.
[i2.] And why do I mention the advantages
arising from it? Yea, rather consider how great
a blessing it is of itself to exercise love ; what
cheerfulness it produces, in how great grace it
establishes the soul : a thing which above all is
a choice quality of it. For the other parts of
virtue have each their troubles yoked with them ;
as fasting, temperance, watching, have envy,
concupiscence, and contempt. But love along
with the gain hath great pleasure, too, and no
trouble, and like an industrious bee, gathering
the sweets from every flower, deposits them in
the soul of him who loveth. Though any one
be a slave, it renders slavery sweeter than lib-
erty. For he who loveth rejoices not so much
in commanding, as in being commanded,
although to command is sweet : but love
changes the nature of things and presents
herself with all blessings in her nands,
gentler than any mother, wealthier than
any queen, and makes difficulties light and
easy, causing our virtues to be facile, but vice
very bitter to us. As thus : to expend seems
grievous, yet love makes it pleasant : to receive
other men's goods, pleasant, but love suffers it
not to appear pleasant, but frames our minds to
avoid it as an evil. Again, to speak evil seems
to be pleasant to all ; but love, while she makes
this out to be bitter, causeth speaking well to be
pleasant ; for nothing is so sweet to us as to be
praising one whom we love. Again, anger hath a
kind of pleasure ; but in this case no longer,
rather all its sinews are taken away. Though
he that is beloved should grieve him who loves
him, anger no where shows itself : but tears and
exhortations, and supplications ; so far is love
from being exasperated : and should she behold
one in error, she mourns and is in pain ; yet even
this pain itself brings pleasure. For the very tears
and the grief of love, are sweeter than any mirth
and joy. For instance : they that laugh are not
so refreshed as they that weep for their friends.
And if thou doubt it, stop their tears; and
they repine at it not otherwise than as persons
intolerably ill-used. " But there is," said one,
" an unbecoming pleasure in love.^" Avaunt,
and hold thy peace, whoever thou art. For
nothing is so pure from such pleasure as genu-
ine love.
For tell me not of this ordinary sort, the
vulgar and low-minded, and a disease rather
than love, but of this which Paul seeks after,
which considers the profit of them that are
loved ; and thou shalt see that no fathers are so
affectionate as persons of this stamp. And even
as they who love money cannot endure to spend
money, but would with more pleasure be in
straits than see their wealth diminishing : so too,
he that is kindly affected towards any one,
would choose to suffer ten thousand evils than
see his beloved one injured.
[13.] " How then," saith one, " did the
Egyptian woman who loved Joseph wish to
injure him ? " Because she loved with this dia-
bolical love. Joseph however not with this,
but with that which Paul requires. Consider
then now great a love his words were tokens of,
and the action which she was speaking of.
" Insult me and make me an adulteress, and
wrong my husband, and overthrow all my house,
and cast thyself out from thy confidence towards
God : " which were expressions of one who so
far from loving him did not even love herself;
But because he truly loved, he sought to avert
her from all these. And to convince you that
it was in anxiety for her, learn the nature of it
from his advice. For he. not only thrust her
away, but also introduced an exhortation capa-
ble of quenching every flame: namely " if on
my account, my master," saith he, " knoweth
not any thing which is in his house." He at
once reminds her of her husband that he might
put her to shame. And he said not, "thy
husband," but "my master," which was more
apt to restrain her and induce her to con-
sider who she was, and of whom she was
enamored, — a mistress, of a slave. "For if
he be lord, then art thou mistress. Be ashamed
then of familiarity with a servant, and con-
sider whose wife thou art, and with whom thou
wouldst be connected, and towards whom thou art
becoming thankless and inconsiderate, and that
I repay him greater good-will." And see how
he extols his benefits. For since that barbarous
and abandoned woman could entertain no lofty
sentiment, he shames her from human consider-
ations, saying, " He knoweth nothing through
me," i. e., " he is a great benefactor to me, and
I cannot strike my patron in a vital part. He
hath made me a second lord of his house, and
no one - hath been kept back from me, but
thee." Here he endeavors to raise her mind,
that so at any rate he might persuade her to be
'to (JiAeii'.
^ ovfie't?, LXX ovSdv.
Homily XXXII.]
HOMILIES ON FIRST CORINTHIANS.
193
ashamed, and might signify the greatness of her
honor. Nor did he stop even here, but likewise
added a name sufficient to restrain her, saying,
" Because thou art his wife ; and how shall I do
this wickedness? But what sayest thou?
That thy husband is not present, nor knoweth
that he is wronged? But God will behold it."
She however profited nothing by his advice, but
still sought to attract him. For desiring to
satiate her own frenzy, not through love of Jos-
eph, she did these things; and this is evident
from what she did afterwards. As that she
institutes a trial, and brings in accusation, and
bears false witness, and exposes to a wild beast
him that had done no wrong, and casts him into
a prison; or rather for her part, she even slew
him, in such a manner did she arm the judge
against him. What then? Was then Joseph
too such as she was? Nay, altogether the con-
trary, for he neither contradicted nor accused the
woman. "Yes," it may be said: "for he
would have been disbelieved." And yet he
was greatly beloved ; and this is evident not
only from the beginning but also from the end.
For had not his barbarian master loved him
greatly, he would even have slain him in his
silence, making no defence : being as he was
an Egyptian and a ruler, and wronged in his
marriage-bed as he supposed, and by a servant,
and a servant to whom he had been so great a
benefactor. But all these things gave way to his
regard for him, and the grace which God poured
down upon him. And together with this grace
and love, he had also other no small proofs, had
he been minded to justify himself ; the garments
themselves. For if it were she to whom vio-
lence was done, her own vest should have been
torn, her face lacerated, instead of her retain-
ing his garments. But "he heard," saith she,
"that I lifted up my voice, and left his gar-
ments, and went out." And wherefore then didst
thou take them from him ? since unto one suf-
fering violence, the one thing desirable is to be
rid of the intruder.
But not from hence alone, but also from the
subsequent events, shall I be able to point out
his good-will and his love. Yea even when he
fell into a necessity of mentioning the cause of
his imprisonment, and his remaining there, he
(lid not even then declare the whole course of
the story. But what saith he? " I too have
done nothing : but indeed I was stolen out of
the land of the Hel)rews; " and he nowhere
mentioned the adulteress nor doth he plume
himself on the matter, which would have been
any one's feeling, if not for vain-glory, yet so
as not to appear to have been cast into that cell
for an evil cause. For if men in the act of
doing wrong by no means abstain even so from
blaming the same things, although to do so
13
brings reproach ; of what admiration is not he
worthy, because, pure as he was he did not
mention the woman's passion nor make a show
of her sin ; nor when he ascended the throne
and became ruler of all Egypt, remember the
wrong done by the woman nor exact any pun-
ishment ?
Seest thou how he cared for her? but her's
was not love, but madness. For it was not
Joseph that she loved, but she sought to fulfil
her own lust. And the very words too, if one
would examine them accurately, were accom-
panied with wrath and great blood-thirstiness.
For what saith she ? " Thou hast brought in a
Hebrew servant to mock us:" upbraidmg her
husband for the kindness; and she exhibited
the garments, having become herself more sav-
age than any wild beast : but not so he. And
why speak I of his good-Avill to her, when he
was such, we know, towards his brethren who
would slay him ; and never said one harsh
thing of them, either within doors or without?
[14.] Therefore Paul saith, that the love
which we are speaking of is the mother of all
good things, and prefers it to miracles and all
other gifts. For as where there are vests and
sandals of gold, we require also some other gar-
ments whereby to distinguish the king: but if
we see the purple and the diadem, we require
not to see any other sign of his royalty : just
so here likewise, when the diadem of love is
upon our head, it is enough to point out the
genuine disciple of Christ, not to ourselves
only, but also to the unbelievers. For, "by
this," saith He, "shall all men know that ye
are My disciples, if ye have love one to anoth-
er. " (S. John xiii. 35.) So that this
sign is greater surely than all signs,
in that the disciple is recognised by it.
For though any should work ten thousand signs,
but be at strife one with another, they will be a
scorn to the unbelievers. Just as if they do no
sign, but love one another exactly, they will
continue both reverenced and inviolable by all
men. Since Paul himself we admire on this
account, not for the deati whom he raised, nor
for the lepers whom he cleansed, but because he
said, " who is weak, and I am not weak ? who is
made to stumble, and I burn not ? " (2 Cor.xi. 29)
For shouldest thou have ten thousand miracles to
compare with this, thou wilt have nothing equal
to it to say. Since Paul also himself said, that
a great reward was laid up for him, not because
he wrought miracles, but because "to the weak
he became as weak. For what is my reward ?"
saith he. " That, when I preach the Gospel, I
may make the Gospel without charge." (i Cor.
ix. 18.) And when he puts himself before the
Apostles, he saith not, "I have wrought mira-
cles more abundant than they," but, "1 have
194
WORKS OF ST. CHRYSOSTOM.
[Homily XXXIII.
labored more abundantly than they." (i Cor.
XV. lo.) And even by famine was he
willing to perish for the salvation of the disci-
ples. "For it were better for me to die,"
saith he, "than that any man should make
my glorying void:" (i Cor. ix. 15.)
not because he was glorying, but that
he might not seem to reproach them.
For he no where is wont to glory in his own
achievements, when the season doth not call to
it : but even if he be compelled so to do he
calleth himself " a fool." But if he ever glory
it is " in infirmities," in wrongs, in greatly
sympathizing with those who are injured : even
as here also he saith, "who is weak, and I am
not weak?" These words are greater even
than perils. Wherefore also he sets them last,
amplifying his discourse.
Of what then must we be worthy compared
with him, who neither contemn wealth for our
own sake, nor give up the superfluities of our
goods ? But not so Paul ; rather both soul and
body did he use to give up, that they who
stoned and beat him with rods, might obtain
the kingdom. "For thus," saith he, "hath
Christ taught me to love;" who left behind
Him the new commandment concerning love,
which also Himself fulfilled in deed. For being
Lord of all, and of that Blessed Nature; from
men, whom He created out of nothing and on
whom He had bestowed innumerable benefits,
from these, insulting and spitting on Him, He
turned not away, but even became man for their
sakes, and conversed with harlots and publicans,
and healed the demoniacs, and promised heaven.
And after all these things they apprehended
and beat him with rods, bound, scourged,
mocked, and at last crucified Him. And not
even so did He turn away, but even when He
was on high upon the cross, He saith, "Father,
forgive them their sin." But the thief who be-
fore this reviled Him, He translated into very
paradise; and made the persecutor Paul, an
Apostle ; and gave up His own disciples, who
were His intimates and wholly devoted to Him,
unto death for the Jews' sake who crucified Him.
Recollecting therefore in our minds all these
things, both those of God and of men, let us
emulate these high deeds, and possess ourselves
of the love which is above all gifts, that we may
obtain both the present and the future blessings:
the which may we all obtain, through the grace
and mercy of our Lord Jesus Christ, with Whom
to the Father, with the Holy Ghost, be glory,
power, honor, now and ever, and world without
end. Amen.
HOMILY XXXIIL
I Cor. XIII. 4.
Love suffereth long, and is kind ; love envieth not ; love
vaunteth not itself, is not puffed up.
Thus, whereas he had showed, that both
faith and knowledge and prophecy and tongues
and gifts and healing and a perfect life and
martyrdom, if love be absent, are no great
advantage ; of necessity he next makes an outline
of its matchless beauty, adorning its image with
the parts of virtue as with a sort of colors,
and putting together all its members with exact-
ness. But do not thou hastily pass by, beloved,
the things spoken, but examine each one of
them with much care, that thou mayest know
both the treasure which is in the thing and the
art of the painter. Consider, for example, from
what point he at once began, and what he set
first, as the cause of all its excellence. And
what is this? Long-suffering. This is the root
of all self-denial. Wherefore also a certain wise
man said, " A man that is long-suffering^ is of
* "He that is slow to wrath," Auth. Vers. Prov. xiv. 31.
great understanding ; but he that is hasty of
spirit is mightily foolish^."
And comparing it too with a strong city, he
said that it is more secure than that. For it is
both an invincible weapon and a sort of impregna-
ble tower, easily beating off all annoyances. And
as a spark falling into the deep doth it no
injury, but is itself easily quenched : so upon a
long-suffering soul whatever unexpected thing
falls, this indeed speedily vanishes, but the soul
it disturbs not : for of a truth there is nothing
so impenetrable as long-suffering. You may
talk of armies, money, horses, walls, arms, or
any thing else whatsoever ; you will name noth-
ing like long-suffering. For he that is encom-
passed with those, oftentimes, being overcome
by anger, is upset like a worthless child, and
fills all with confusion and tempest : but this
man, settled as it were in a harbor, enjoys a
profound calm. Though thou surround him
^ "exalteth folly," Auth. Vers.
Homily XXXIII.]
HOMILIES ON FIRST CORINTHIANS.
195
with loss, thou hast not moved the rock ; though
thou bring insult upon him, thou hast not
shaken the tower : and though thou bruise him
with stripes, thou hast not wounded the adamant.
Yea, and therefore is he called long-suffering,
because he hath a kind of long and great soul.
For that which is long is also called great. But
this excellence is born of love, both to them
who possess and to them who enjoy it contribut-
ing no small advantage. For tell me not of
those abandoned wretches, who, doing evil and
suffering none, become worse : since here, not
from his long-suffering, but from those who
abuse it, this result arises. Tell me not there-
fore of these, but of those gentler persons,
who gain great benefit therefrom. For when,
having done ill, they suffer none, admiring the
meekness of the sufferer, they reap thereby a
very great lesson of self command.
But Paul doth not stop here, but adds also the
other high achievements of love, saying, "is
kind." For since there are some who practise
their long-suffering with a view not to their own
self-denial, but to the punishment of those who
have provoked them, to make them burst with
wrath ; he saith that neither hath charity this
defect. Wherefore also he added, " is kind."
For not at all with a view to light up the fire,
in those who are inflamed by anger, do they
deal more gently ^ with them, but in order to
appease and extinguish it : and not only by en-
during nobly, but also by soothing and com-
forting, do they cure the sore and heal the wound
of passion.
" Envieth not." For it is possible for one
to be both long-suffering and envious, and
thereby that excellency is spoiled. But love
avoids this also.
" Vaunteth not itself;" i. e., is not rash 2.
For it renders him who loves both considerate,
and grave, and steadfast. In truth, one mark
of those who love unlawfully is a defect in this
point. AVhereas he to whom this love is known,
is of all men the most entirely freed from
these evils. For when there is no anger within,
both rashness and insolence are clean taken
away. Love, like some excellent husbandman,
taking her seat inwardly in the soul and not
suffering any of these thorns to spring up.
"Is not puffed up." For so we see many
who think highly of themselves on the score of
these very excellencies ; for example, on not
being envious, nor grudging, nor mean-spirited,
nor rash : these evils being incidental not to
wealth and poverty only, but even to things
' oil TrpoTreTeverai. Theod. in loc. gives the word the same turn.
'She inquires not into matters which concern her not, (for that is
TO tifpirfpevaOai,) she feels not about for the measures of the
Divine Substance, nor asks questions in His dispensations, as
some use to do. He that loveth, cannot endure to do any thing
I rash."
naturally good. But love perfectly purges out
all. And consider : he that is long-suffering
is not of course also kind. But if he be not
kind, the thing becomes a vice, and he is in
danger of falling into malice. Therefore she
supplies a medicine, I mean kindness, and pre-
serves the virtue pure. Again, the kind person
often becomes over-complaisant ; but this also
she corrects. For "love," saith he, " vaunteth
not itself, is not puffed up : " the kind and long-
suffering is often ostentatious ; but she takes
away this vice also.
And see how he adorns her not only from
what she hath, but also from what she hath not.
j For he saith that she both brings in virtue, and
j extirpates vice, nay rather she suffers it not to
spring up at alP. Thus he said not, "She
envieth, indeed, but overcometh envy; " nor,
" is arrogant, but chastiseth that passion ; " but,
"envieth not, vaunteth not itself, is not puffed
up; " which truly is most to be admired, that
even without toil she accomplishes her good
things, and without war and battle-array her
trophy is set up : she not permitting him that
possesseth her to toil and so to attain the crown,
but without labor conveying to him her prize.
For where there is not passion to contend
against sober reason, what labor can there be?
[2.] "Doth not behave itself unseemly. ■*"
" Nay, why," saith he, " do I say, she ' is not
puffed up,' when she is so far from that feel-
ing, that in suffering the most shameful things
for him whom she loves, she doth not even
count the thing an unseemliness?" Again, he
did not say, "she suffereth unseemliness but
beareth the shame nobly," but, " she doth not
even entertain any sense at all of the shame."
For if the lovers of money endure all manner of
reproaches for the sake of that sordid traffic of
theirs, and far from hiding their faces, do even
exult in it : much more he that hath this praise-
worthy love will refuse nothing whatsoever for
the safety's sake of those whom he loves : nay,
nor will any thing that he can suffer shame him.
And that we may not fetch our example from
any thing base, let us examine this same state-
ment in its application to Christ, and then we
shall see the force of what hath been said. For
our Lord Jesus Christ was both spit upon and
beaten with rods by pitiful slaves; and not only
did He not count it an unseemliness, but He even
exulted and called the thing glory ; and bring-
ing in a robber and murderer with Himself
j before the rest into paradise, and discoursing
' with a harlot, and this when the standers-by
all accused Him, He counted not the thing to
' r-qv apxTiv, Saville. ttjv (IpeTijv, Bened.
' Or, dolh ttot think herself treated utiseenily. Theod. in loc.
" There is no mean or lowly thing which for the brethren's sake
she refuses to do, under the notion that to do so would be an
unseemly thing."
196
WORKS OF ST. CHRYSOSTOM.
[Homily XXXUI.
be disgraceful, but both allowed her to kiss His
feet, and to bedew His body with her tears,
and to wipe them away with her hair, and this
amid a company of spectators who were foes
and enemies; "for love doeth nothing un-
seemly."
Therefore also fathers, though they be the
first of philosophers and orators, are not ashamed
to lisp with their children; and none of those
who see them find fault with them, but the
thing is esteemed so good and right as to be
even worthy of prayer. And again, should they
become vicious, the parents keep on correcting,
caring for them, abridging the reproaches they
incur, and are not ashamed. For love " doth
nothing unseemly," but as it were with certain
golden wings covereth up all the offences of the
beloved.
Thus also Jonathan loved David ; and hearing
his father say, (i Sam. xx. 30.) "Thou son of
damsels that have run away from their homes\
thou womanly bred,^" he was not ashamed,
though the words be full of great reproach. For
what he means is this: "Thou son of mean
harlots who are mad after men, who run after
the passers-by, thou unnerved and effeminate
wretch, who hast nothing of a man, but livest
to the shame of thyself and the mother who
bare thee. ' ' What then ? Did he grieve at
these things, and hide his face, and turn away
from his beloved ? Nay, quite the contrary ;
he displayed his fondness as an ornament. And
yet the one was at that time a king, and a
king's son, even Jonathan ; the other a fugitive
and a wanderer, I mean, David. But not even
thus was he ashamed of his friendship. "For
love doth not behave itself unseemly." Yea,
this is its wonderful quality that not only it suf-
fers not the injured to grieve and feel galled,
but even disposes him to rejoice. Accordingly,
he too, of whom we are speaking, after all these
thmgs, just as though he had a crown put on
him, went away and fell on David's neck. For
love knows not what sort of thing shame may be.
Therefore it glories in those things for which
another hides his face. Since the shame is, not
to know how to love ; not, when thou lovest,
to incur danger and endure all for the beloved.
But when I say, "all," do not suppose 1 mean
things injurious also; for example, assisting a
youth in a love affair, or whatsoever hurtful
thing any one may beseech another to do for
him. For such a person doth not love, and
this I showed you lately from the Egyptian
woman : since in truth he only is the lover who
seeks what is profitable to the beloved : so that
if any pursue not this, even what is right and
' Kopaaiiav ainotLoKovjiiv. Auth. " of the perverse and rebel-
lious woman."
good, though he make ten thousand professions
of love, he is more hostile than any enemies.
So also Rebecca aforetime, because she
exceedingly clung to her son, both perpetrated
a theft, and was not ashamed of detection,
neither was she afraid, though the risk was no
common one ; but even when her son raised
scruples^ to her, "upon me be thy curse, my
son, " she said. Dost thou see even in a woman
the soul of the /\postle^ how, even as Paul chose,
(if one may compare a small thing with a
great,) to be anathema for the Jews' sake, (Rom.
ix. 3.) so also she, that her son might be
blessed, chose to be no less than accursed.
And the good things she gave up to him, for
she was not, it seems, to be blessed with him,
but the evils she was prepared to endure herself
alone : nevertheless, she rejoiced, and hasted,
and this where so great a danger lay before her,
and she was grieved at the delay of the
business : for she feared lest Esau might antici-
pate them and render her wisdom vain. Where-
fore also she cuts short the conversation and
urges on the young man, and just permitting
him to answer what had been said, states a
' aKpi^oKoyovixivov , " made some minute objection."
* This view uf Rebecca's conduct is generally sanctioned by the
Fathers : so St. Augustin : " That which Jacob did by direction
of his mother so as to appear to deceive his father, if you consider
it diligently and faithfully, 'non est mendacium sed mysterium.' And
if we term that sort of thing a lie, by the same rule we must also
account as lies all parables and figures whatsoever. " contr.
Mendac. ad Cousentiu?ii, c. 24. St. Ambrose, (de yacob et vita
beata, ii. 6.) " In the mind of that pious mother the mystery over-
weighed the tie of affection. She was not so much preferring
Jacob to his brother, as offering him to the Lord, who, she knew,
had power to preserve the gift presented unto Him. " This seems
to mean that in consecrating Jacob to be the first-born, she know-
ingly separated him from herself, and so made a greater sacrifice.
S. Chrys. himself says, " Rebecca did this not of her own mind,
but in obedience to the divine oracle," (on Gen. Horn. liii. i. 414.)
And he proceeds to point out God's hand in certain minute details
of the transaction. It appears from St. Jerome, (i. i6g.) that
Hippolytus, Irena;us' disciple, early in the third century, took the
same view. St. Gregory Nazianzen seems to be the only
writer who has left a contrary judgment on record : say-
ing, " he pursued a noble object by ignoble means. " The
general result of the reflections of the Fathers on the subject
seems to be, that as where we have God's e.xpress command or
approbation, we are sure of the rectitude of what would otherwise
be wrong, so there may be circumstances rendering such command
or approbation more or less "probable," which ought at least to
stay us from censure : and that marked providential interference,
and mysterious allusion, throughout, are to be considered as such
circumstances.
[In the foregoing note the translator has correctly stated the
patristic view of Rebecca's conduct, a view which most moderns
heartily reject as dishonoring to Cjod and of evil influence upon
his people. But while we cannot with Chrysostom cite the wife of
Jacob as an example of j,ove, yet there is some extenuation for her.
The case is neatly staled by the Bishop of Ely in the Speaker's
Co»i7itentary. " Rebekah had no doubt treasured up the oracle
which had assured her, even before their birth, that her younger
son Jacob whom she loved should bear rule over Esau, whose wild
and reckless life and whose Canaanitish wives had been a bitter-
ness of soul to her. She probably knew that Jacob had bought
Esau's birthright. Now believing rightly that the father's bene-
diction would surely bring blessing with it, she fears that these
promises and hopes would fail. She believed but not with that
faith which can patiently abide till God works out his plans by His
providence. So she strove, as it were, to force forward the event
by unlawful means; even, as some have thought that Judas
betrayed Christ that he might free Him to declare Himself a king
and take the kingdom." Every character in the history comes in
for some share of blame, but the greatest seems due to her who
originated the whole plot, who swept away the scruples of her
favorite son, and taught him to perpetrate the boldest fraud and
falsehood upon his venerable father. The overweening idolatrous
affection which led to such doings is very different from the love
which the Apostle inculcates and praises. C. ]
Homily XXXIII. ]
HOMILIES ON FIRST CORINTHIANS.
197
reason sufficient to persuade him. For she
said not, " thou sayest these things without
reason, and in vain thou fearest, thy father hav-
ing grown old and being deprived of clearness
of sight : " but what ? "upon me be thy curse,
my son. Only do thou not mar the plot, nor
lose the object of our chase, nor give up the
treasure. "
And this very Jacob, served he not for wages
with his kinsmen twice seven years ? Was he
not together with the bondage subject to mock-
ery in respect of that trick ? What then ? Did
he feel the mockery ? Did he count it behaving
himself unseemly, that being a freeman, and
free born, and well brought up, he endured
slaves' treatment among his own kinsmen : a
thing which is wont to be most vexing, when
one receives opprobrious treatment from one's
friends ? In no wise. And the cause was his
love, which made the time, though long, appear
short. "For they were," saith he, (Gen.
xxi.x. 20.) "in his sight as a few days."
So far was he from being galled and blushing
for this his bondage. Justly then said the
blessed Paul, " Love doth not behave itself
unseemly. "
[3.] Ver. 5. "Seeketh not its own, is not
provoked. "
Thus having said, "doth not behave itself
unseemly, " he showeth also the temper of
mind, on account of which she doth not behave
herself unseemly. And what is that temper ?
That she "seeketh not her own." For the
beloved she esteems to be all, and then only
" behaveth herself unseemly," when she can-
not free him from such unseemliness ; so that if
it be possible by her own unseemliness to bene-
fit her beloved, she doth not so much as count
the thing unseemliness ; for the other party
thereafter is yourself, when you love ': sii^ce
this is friendship, that the lover and the beloved
should no longer be two persons divided, but
in a manner one single person ; a thing which
no how takes place except from love. Seek not
therefore thine own, that thou mayest find
thine own. For he that seeks his own, finds
not his own. Wherefore also Paul said, "Let
no man seek his own, but each his neighbor's
good. " (i Cor. X. 24.) For your own profit
lies in the profit of your neighbor, and his in
yours. As therefore one that had his own gold
buried in the house of his neighbor, should he
refuse to go and there seek and dig it up, will
never seek it; so likewise here, he that will not
seek his own profit in the advantage of his neigh-
bor, will not attain unto the crowns due to this :
God Himself having therefore so disposed of
it, in order that we should be mutually bound
together : and even as one awakening a slum-
' iK(ivo<; yap aiiTos ccrri \oin6v.
bering child to follow his brother, when he is
of himself unwilling, places in the brother's
hand that which he desires and longs for, that
through desire of obtaining it he may pursue
after him that holds it, and accordingly so it
takes place : thus also here, each man's own
profit hath he given to his neighbor, that hence
we may run after one another, and not be torn
asunder.
And if thou wilt, see this also in our case who
address you. For my profit depends on thee,
and thy advantage on me. Thus, on the one
hand it profits thee to be taught the things that
please God, but with this have I been entrusted,
that thou mightest receive it from me, and there-
fore mightest be compelled to run unto me ; and
on the other hand it profits me that thou should-
est be made better : for the reward which I shall
receive for this will be great ; but this again
lieth in thee ; and therefore am I compelled to
follow after thee that thou mayest be better, and
that I may receive my profit from thee. Where-
fore also Paul saith, "For what is my hope? are
not even ye?" And again, "My hope, and
my joy, and the crown of my rejoicing."
(i Thes. ii. 19.) So that the joy of Paul was the
disciples, and his joy they had. Therefore he
even wept when he saw them perishing.
Again their profit depended on PauJ : where-
fore he said, ' ' For the hope of Israel I am bound
with this chain. (Acts xxviii. 20.) And again,
" These things I endure for the elect's sakes that
they may obtain eternal life. (2 Tim. ii. 10.)
And this one may see in worldly things. " For
the wife," saith he, " hath not power over her
own body, nor yet the husband ; but the wife
over the husband's, and the husband over the
wife's." (i Cor. vii. 4.) So likewise we, when we
wish to bind any together, do this. We leave
neither of them in his own power, but extending
a chain between them, we cause the one to be
holden of the other, and the other of the one.
Wilt thou also see this in the case of gover-
nors? He that judges sits not in judgment for
himself, but seeking the profit of his neighbor.
The governed on the other hand, seek the profit
of the governor by their attendance, by their
ministry, by all the other things. Soldiers take
up their arms for us, for on our account they
peril themselves. We for them are in straits ;
for from us are their supplies.
But if thou sayest, " each one doth this seek-
ing his own," this also say I, but I add, that by
the good of another one's own is won. Thus
both the soldier, unless he fight for them that
support him, hath none that ministers to him
for this end : and this same on the other hand,
unless he nourish the soldier, hath none to arm
himself in his behalf.
[4.] Seest thou love, how it is everj'Avhere ex-
198
WORKS OF ST. CHRYSOSTOM.
[Homily XXXIII.
tended and manages all things? But be not
weary, until thou have thoroughly acquainted
thyself with this golden chain. For having
said, "seeketh not her own," he mentions again
the good things produced by this. And what
are these ?
' ' Is not easi ly provoked , thinketh no evil, i' ' See
love again not only subduing vice, but not even
suffering it to arise at all. For he said not,
"though provoked, she overcomes," but, "is
not provoked." And he said not, "worketh no
evil," but, "not even thinketh ; " i. e., so far
from contriving any evil, she doth not even sus-
pect it of the beloved. How then could she
work any, or how be provoked? who doth not
even endure to admit an evil surmise ; whence
is the fountain of wrath.
Ver. 6. " Rejoiceth not in unrighteousness :" i.
e. , doth not feel pleasure over those that suffer ill :
and not this only, but also, what is much greater,
" rejoiceth with the truth." " She feels pleas-
ure," saith he, "with them that are well spoken
of," as Paul saith, "Rejoice with them that
rejoice, and weep with them that weep." (Rom.
xii. 15.)
Hence, she " envieth not," hence she "is
not puffed up: " since in fact she accounts the
good things^ of others her own.
Seest thou how by degrees love makes her
nursling an angel ? For when he is void of
anger, and pure from envy, and free from every
tyrannical passion, consider that even from the
nature of man he is delivered from henceforth,
and hath arrived at the very serenity of angels.
Nevertheless, he is not content with these, but
hath something even more than these to say :
according to his plan of stating the stronger
points later. Wherefore he saith, " beareth
all things." From her long-suffering, from her
goodness; whether they be burdensome, or
grievous, or insults, or stripes, or death, or
whatsoever else. And this again one may per-
ceive from the case of blessed David. For what
could be more intolerable than to see a son ris-
ing up against him, and aiming at the usurpa-
tion, and thirsting for a father's blood ? Yet
this did that blessed one endure, nor even so
could he bear to throw out one bitter expression
against the parricide ; but even when he left all
the rest to his captains, gave a strong injunc-
tion respecting his safety. For strong was the
foundation of his love. Wherefore also it
" beareth all things. "
Now its power the Aposde here intimates, but
its goodness, by what follows. For, " it hopeth
all things," saith he, " believeth all things,
endureth all things." What is, " hopeth
['The revised version renders this clause, "takethnot account of
evil — a rendering as old as Theodoret. C]
^ Fronto Ducaeus reads kokii.
all things?" "It doth not despair," saith
he, "of the beloved, but even though he
be worthless, it continues to correct, to pro-
vide, to care for him."
"Believeth all things." "For it doth not
merely hope," saith he, "but also believeth
from its great affection." And even if these
good things should not turn out according to
its hope, but the other person should prove yet
more intolerable, it bears even these. For, saith
he, it " endureth all things."
[5.] Ver. 8. "Love never faileth."
Seest thou when he put the crown on the
arch, and what of all things is peculiar to this
gift? For what is, "faileth not?" it is not
severed, is not dissolved by endurance. For it
puts up with everything : since happen what
will, he that loves never can hate. This then is
the greatest of its excellencies.
Such a person was Paul. Wherefore also he
said, " If by any means I may provoke to emu-
lation them which are my flesh ; " (Rom. xi. 14.)
and he continued hoping. And to Timothy he
gave a charge, saying, " And the Lord's servant
must not strive, but be gentle towards all.... in
meekness correcting those that oppose them-
selves, if God peradventure may give them the
knowledge of the truth. 3" (2 Tim. ii, 24, 25.)
"What then," saith one, "if they be ene-
mies and heathens, must one hate them?"
One must hate, not them but their doctrine:
not the man, but the wicked conduct, the
corrupt mind. For the man is God's work,
but the deceit is the devil's work. Do thou
not therefore confound the things of God
and the things of the devil. Since the Jews
were both blasphemers, and persecutors, and
injurious, and spake ten thousand evil things
of Christ. Did Paul then hate them, he who
of all men most loved Christ? In no wise,
but he both loved them, and did everything for
their sakes: and at one time he saith, "My
heart's desire and my supplication to God is for
them that they may be saved :" (Rom. x. i,ix. 3.)
and at another, " I could wish that myself were
anathema from Christ for their sakes." Thus
also Ezekiel seeing them slain saith, "Alas, O
Lord, dost Thou blot out the remnant of Israel ?"
(Ezek. ix. 8.) And Moses, "If Thou wilt for-
give their sin, forgive." (Exod. xxxii. 32.)
Why then saith David, " Do not I hate them,
O Lord, that hate Thee, and against Thine ene-
mies did I not pine away ? I hate them with
perfect hatred." (Ps. cxxxix. 21, 22.)
Now, in the first place, not all things spoken in
the Psalms by David, are spoken in the person of
David. For it is he himself who saith, " I have
dwelt in the tents of Kedar ; " (Ps. cxx. 5)
and, "By the waters of Babylon, there we sat
fifTavoiav CIS om.
Homily XXXIII. ]
HOMILIES ON FIRST CORINTHIANS.
199
down and wept: " (cxxxvii. i.) yet he neither
saw Babylon, nor the tents of Kedar.
But besides this, we require now a completer
self-command. Wherefore also when the dis-
ciples besought that fire might come down, even
as in the case of Elias, "Ye know not," saith
Christ, " what manner of spirit ye are of. (Luke
ix. 55.) For at that time not the ungodliness
only, but also the ungodly themselves, they were
commanded to hate, in order that their friend-
ship might not prove an occasion of transgres-
sion unto them. Therefore he severed their con-
nections, both by blood and marriage, and on
every side he fenced them off.
But now because he hath brought us to a
more entire self-command and set us on high
above that mischief, he bids us rather admit and
soothe them. For we get no harm from them,
but they get good by us. What then doth he
say ? we must not hate, but pity. Since if thou
shalt hate, how wilt thou easily convert him that
is in error ? how wilt thou pray for the unbe-
liever? for that one ought to pray, hear what
Paul saith: "I exhort therefore, first of all,
that supplications, prayer, intercessions, thanks-
givings be made for all men." (i Tim. ii. i.)
But that all were not then believers, is, I sup-
pose, evident unto every one. And again, " for
kings and all that are in high place." But that
these were ungodly and transgressors, this also
is equally manifest. Further, mentioning also
the reason for the prayer, he adds, " for this is
good and acceptable in the sight of God our
Saviour ; who willeth that all men should be
saved, and come to the knowledge of the
truth." Therefore, if he find a Gentile wife
consorting with a believer, he dissolves not the
marriage. Yet what is more closely joined than
a man to his wife ? " For they two shall be one
flesh," (Gen. ii. 24.) and great in that instance
is the charm, and ardent the desire. But if we
are to hate ungodly and lawless men, we shall
go on to hate also sinners ; and thus in regular
process thou wilt be broken off from the most
even of thy brethren, or rather from all : for
there is not one, no, not one, without sin. For
if it be our duty to hate the enemies of God,
one must not hate the ungodly only, but also
sinners : and thus we shall be worse than wild
beasts, shunning all, and puffed up with pride ;
even as that Pharisee. But not thus did Paul
< ommand us, but how? "Admonish the dis-
orderly, encourage the faint-hearted, support
the weak, be long suffering toward all." (i
Thes. V. 14.)
[6.] What then doth he mean when he saith,
"If any obeyeth not our word by this epistle,
note that man, that ye have no company with
him? " (2 Thes. iii. 14.) In the first place, he
saith this of brethren, however not even so with-
out limitation, but this too with gentleness.
For do not thou cut off what follows, but sub-
join also the next clause : how, having said,
"keep no company," he added, "yet count
him not as an enemy, but admonish him as a
brother." Seest thou how he bade us hate the
deed that is evil, and not the man ? For
indeed it is the work of the devil to tear us
asunder from one another, and he hath ever used
great diligence to take away love that he may
cut off the way of correction, and may retain
him in error and thee in enmity, and thus block
up the way of his salvation. For when both the
physician hates the sick man and flies from him,
and the sick man turns away from the physician,
when will the distempered person be restored,
seeing that neither the one will call in the
other's aid, nor will the other go to him?
But wherefore, tell me, dost thou at all turn
away from him and avoid him? Because he is
ungodly? • Truly for this cause oughtest thou to
welcome and attend him, that thou mayest
raise him up in his sickness. But if he be
incurably sick, still thou hast been bidden to do
thy part. Since Judas also was incurably dis-
eased, yet God left not off attending upon him.
Wherefore, neither do thou grow weary. For
even if after much labor thou fail to deliver him
from his ungodliness, yet shalt thou receive the
deliverer's reward, and wilt cause him to won-
der at thy gentleness, and so all this praise will
pass on to God. For though thou shouldest
work wonders, and raise the dead, and whatso-
ever work thou doest, the Heathen will never
wonder at thee so much, as when they see thee
displaying a meek, gentle, mild disposition.
And this. is no small achievement : since many
will even be entirely delivered from their evil
way ; there being nothing that hath such power
to allure men as love. For in respect of the
former they will rather be jealous of thee, I mean
the signs and wonders ; but for this they will
both admire and love thee : and if they love,
they will also lay hold of the truth in due
course. If however he become not all at once
a believer, wonder not nor hurry on, neither do
thou require all things at once, but suffer him
for the present to praise, and love, and unto this
in due course he will come.
[7.] And that thou mayest clearly know how
great a thing this is, hear how even Paul, going
before an unbelieving judge, made his defence.
"I think myself happy," saith he, " That I am
to make my defence before thee." (Acts xxvi.
2.) And these things he said, not to flatter
him, far from it ; but wishing to gain him by
his gentleiiess. And he did in part gain him,
and he that was till then considered to be con-
demned took captive his judge, and the victory
is confessed by the person himself who was
200
WORKS OF ST. CHRYSOSTOM.
[Homily XXXIII.
made captive, with a loud voice in the presence
of all, saying, " With but little persuasion thou
wouldst fain make me a Christian." (Acts xxvi.
28, 29.) What then saith Paul ? He spread his
net the wider, and saith, " I would to God, that
not only thou, but also all that hear me this day,
might become such as I am, except these bonds."
What sayest thou, O Paul? "except these
bonds?" And what confidence remains for
thee, if thou art ashamed of these things, and
fliest from them, and this before so great a mul-
titude? Dost thou not every where in thy
Epistles boast of this matter, and call thyself a
prisoner? Dost thou not every where carry
about this chain in our sight as a diadem ? What
then hath happened now that thou deprecatest
these bonds? " I myself deprecate them not,"
saith he, " nor am I ashamed of them, but I
condescend to their weakness. For they are
not yet able to receive my glorying ; and I have
learned from my Lord not to put ' a piece of
undressed cloth upon an old garment : ' (S.
Mat. ix. 16.) therefore did I thus speak. For,
in fact, unto this time they have heard ill
reports of our doctrine, and abhor the cross. If
therefore I should add also bonds, their hatred
becometh greater ; I removed these, therefore,
that the other might be made acceptable. So it
is, that to them it seems disgraceful to be
bound, because they have not as yet tasted of
the Glory which is with us. One must there-
fore condescend : and when they shall have
learned of the true life, then will they know the
beauty also of this iron, and the lustre which
comes of these bonds. ' ' Furthermore, discours-
ing with others, he even calls the thing a free
gift, saying, " It hath been granted in-the behalf
of Christ, not only to believe on Him, but also
to suffer in His behalf." (Phil. i. 29.) But for
the time then present, it was a great thing for
the hearers not to be ashamed of the cross : for
which cause he goes on gradually. Thus,
neither doth any one introducing a person to a
palace, before that he beholds the vestibule,
compel him, yet standing without, to survey
what is within : since in that way it will not
even seem admirable, unless one enter in and so
acquaint one's self with all.
So then let us also deal with the heathen sort :
with condecension, with love. For love is a
great teacher, and able both to withdraw men
from error, and to reform the character, and to
lead them by the hand unto self-denial, and out
of stones to make men.
[8.] And if thou wouldest learn her power,
bring me a man timid and fearful of every
sound, and trembling at shadows ; or passionate,
and harsh, and a wild beast rather than a man ;
or wanton and licentious ; or wholly given to
wickedness ; and deliver him into the hands of
love, and introduce him into this school ; and
thou wilt speedily see that cowardly and timid
creature made brave and magnanimous, and
venturing upon all things cheerfully. And
what is wonderful, not from any change in na-
ture do these things result, but in the coward
soul itself love manifests her peculiar power;
and it is much the same as if one should cause
a leaden sword, not turned into steel but con-
tinuing in the nature of lead, to do the work of
steel. As thus: Jacob was a "plain man^,
(Gen. xxv. 27.) dwelling in a house^," and un-
practiced in toils and dangers, living a kind of
remiss and easy life, and like a virgin in her
chamber, so also he was compelled for the most
part to sit within doors and keep the house ;
withdrawn from the forum and all tumults of
the forum, and from all such matters, and even
continuing in ease and quietness. What then?
After that the torch of love had set him on fire,
see how it made this plain and home-keeping
man strong to endure and fond of toil. And of
this hear not what I say, but what the patriarch
himself saith : how finding fault with his kins-
man, his words are, " These twenty years am I
with thee." (Gen. xxxi. 36.) And how wert
thou these twenty years? (For this also he adds,)
"Consumed by the heat in the day time, and
with the frost by night, and sleep departed from
mine eyes," Thus speaks that "plain man,
keeping at home," and living that easy life.
Again, that he was timid is evident, in
that, expecting to see Esau, he was dead with
fear. But see again, how this timid man be-
came bolder than a lion under the influence of
love. For putting himself forward like some
champion before the rest, he was ready to be
first in receiving that savage and slaughter-
breathing brother as he supposed him to be, and
with his own body to purchase the safety of his
wives : and him whom he feared and shuddered
at, he desired to behold himself foremost in the
array. For this fear was not so strong as his
affection for his wives. Seest thou how, being
timid, he became suddenly adventurous, not by
changing his character, but being invigorated
by love ? For that after this also he was timid,
is evident by his changing from place to place.
But let no man consider what has been said
to be a charge against that righteous man :
since being timid is no reproach, for this is a
man's nature ; but the doing any thing un-
seemly for timidity's sake. For it is possible
for one that is timid by nature to become cour-
ageous through piety. What did Moses? Did
he not, through fear of a single Egyptian, fly,
and go away into banishment? NeverthelesSj
this fugitive who could not endure the menace
' aiT\a(TTO<;.
"olKiaf. LXX. rec. vers, "tents."
Homily XXXIV.]
HOMILIES ON FIRST CORINTHIANS.
201
of a single man, after that he tasted of the
honey of love, nobly and without compulsion
from any man, was forward to perish together
with them whom he loved. " For if thou
wilt forgive their sin," saith he, "forgive;
and if not, blot me, I pray thee, out of Thy
book which thou hast written. (Exod. xxxii.
32-;
[9.] Moreover, that love makes also the fierce
moderate, and the wanton chaste, we have no
longer need of any examples : this being evident
to all men. Though a man be more savage
than any wild beast, no sheep so gentle as he is
rendered by love. Thus, what could be more
savage and frantic than Saul ? But when his
daughter let his enemy go, he uttered not
against her even a bitter word. And he that
unsparingly put to the sword all the priests for
David's sake, seeing that his daughter had sent
him away from the house, was not indignant
with her even as far as words ; and this when
so great a fraud had been contrived against him:
because he was restrained by the stronger bridle
of love.
Now as moderation, so chastity, is an ordinary
effect of love. If a man love his own wife as he
ought to love, even though he be never so much
inclined to wantoness, he will not endure to
look upon another woman, on account of his
affection for her. "For love," (Cant. viii. 5.)
saith one, " is strong as death." So that from
no other source doth wanton behavior arise
than from want of love.
Since then love is the Artificer of all virtue,
let us with all exactness implant her in our own
souls, that she may produce for us many bless-
ings, and that we may have her fruit contin-
ually abounding, the fruit which is ever fresh ar.d
never decays. For thus shall we obtain no less
than eternal blessings : which may we all obtain,
through the grace and mercy of our Lord Jesus
Christ, with Whom to the Father, and also the
Holy Ghost, be glory, power, and honor, now
and for ever, and world without end. Amen.
HOMILY XXXIV
I Cor. XIII. 8.
But whether there be prophecies, they shall be done
away ; whether there be tongues, they shall cease ;
whether there be knowledge, it shall be done away.
Having shown the excellency of love from
its being requisite both to the spiritual gifts,
and to the virtues of life ; and from rehearsal of
all its good qualities, and by showing it to be
the foundation of exact self-denial ; from
another, a third head, again he points out its
worth. And this he doth, first from a wish to
persuade those who seemed to be accounted
inferior that it is in their power to have the
chief of all signs, and that they will be no worse
off than the possessors of the gifts, if they have
this, but rather much better : secondly, with
regard on the other hand to them that had the
greater gifts and were lifted up thereby, study-
ing to bring them down and to show that they
have nothing unless they have this. For thus
they would both love one another, envy as well
as pride being hereby taken away ; and recipro-
cally, loving one another, they would still
further banish these passions. " For love envi-
eth not, is not puffed up." So that on every
side he throws around them an impregnable
wall, and a manifold unanimity, which first
removes all their disorders, and thereby again
waxes stronger. Therefore also he put forward
innumerable reasons which might comfort their
dejection. As thus : both "the same Spirit,"
saith he, is the giver ; and He " giveth to profit
withal ; and divideth as he will," and it is a gift
which He divideth, not a debt. Though thou
receive but a little, thou dost equally contribute
to the body, and even thus thou enjoyest much
honor. And he that hath the greater, needs
thee who hast the less. And, " Love is the
greatest gift, and 'the more excellent way. ' "
Now all this he said doubly to bind them to
each other, both by their not considering them-
selves disparaged while they had this; and
because, after pursuit and attainment of it, they
henceforth would not feel human infirmity ;
both as having the root of all gifts, and as no
longer capable of contentiousness even though
they had nothing. For he that is once led cap-
tive by love is freed from contentiousness.
And this is why, pointing out to them how
great advantages they shall thence reap, he
sketched out its fruits ; by his praises of it
repressing their disorders : inasmuch as each
one of the things mentioned by him was a suf-
ficient medicine to heal their wounds. Where-
fore also he said, " suffereth long," to them that
202
WORKS OF ST. CHRYSOSTOM.
[Homily XXXIV,
are at strife one with another; "is kind," to
them that stand mutually aloof, and bear a
secret grudge; " envieth not," to them that look
grudgingly on their superiors; " vaunteth not
itself," to them that are separated; "is not
puffed up," to them that boast themselves against
others ; " doth not behave itself unseemly," to
them that do not think it their duty to conde-
scend ; " seeketh not her own," to them that
overlook the rest ; "is not provoked, taketh not
account of evil," to them that are insolent;
" rejoiceth not in unrighteousness, but rejoiceth
with the truth," to them again that are envious ;
"beareth all things," to them that are treacher-
ous; " hopeth all things,'' to the despairing;
" endureth all things, never faileth," to them
that easily separate themselves.
[2.] Now then after that in every way he had
shown her to be very exceedingly great, again
he doth so from another most important head, by
a fresh comparison exalting her dignity, and say-
ing thus ; " but whether there be prophecies, they
shall be done away ; whether there be tongues,
they shall cease." For if both these were
brought in in order to the faith ; Avhen that is
every where sown abroad, the use of these is
henceforth superfluous. But the loving one
another shall not cease, rather it shall even
advance further, both here and hereafter, and
then more than now. For here there are many
things that weaken^ our love ; wealth, business,
passions of the body, disorders of the soul : but
there none of these.
But although it be no marvel that prophecies
and tongues should be done away, that know-
ledge should be done away, this is what may
cause some perplexity. For this also he added,
" Whether there be knowledge, it shall be done
away." What then? are we then to live in
ignorance? Far from it. Nay, then specially
it is probable that our knowledge is made
intense. Wherefore also he said, " Then shall I
know, even as also I am known." For this rea-
son, if you mark it, that you might not suppose
this to be done away equally with the prophecy
and the tongues, having said, "Whether there
be knowledge, it shall be done away," he was
not silent, but added also the manner of its
vanishing away, immediately subjoining the
saying,
Ver. 9. 10. "We know in part, and we
prophesy in part. But when that which is per-
fect is come, then that which is in part shall be
done away."
It is not therefore knowledge that is done
away, but the circumstance that our knowledge
is in part. For we shall not only know as much
but even a great deal more. But that I may
also make it plain by example ; now we know
' XavvoivTa.
that God is every where, but how, we know not.
That He made out of things that are not the
things that are we know ; but of the manner
we are ignorant. That He was born of a vir-
gin, we know ; but how, we know not yet. But
then shall we know somewhat more and clearer
concerning these thing. Next he points out
also how great is the distance between the two,
and that our deficiency is no small one, saying,
Ver. II. " When I was a child, I spake as a
child, I felt as a child, I thought as a child ;
but now that I am become a man, I have put
away childish things."
And by another example too he manifests the
same thing again, saying,
Ver. 12. " For now we see in a mirror."
Further, because the glass sets before us the
thing seen indefinitely, he added, "darkly^,"
to show very strongly that the present know-
ledge is most partial.
" But then face to face." Not as though
God hath a face, but to express the notion of
greater clearness and perspicuity. Seest thou
how we learn all things by gradual addition ?
" Now I know in part ; but then shall I know
even as also I have been known." Seest thou
how in two ways he pulls down their pride?
Both because their knowledge is in part, and
because not even this have they of themselves.
" For I knew Him not, but He made Himself
known^ to me," saith he. Wherefore, even as
now He first knew me, and Himself hastened
towards me, so shall 1 hasten towards Him then
much more than now. For so he that sits in
darkness, as long as he sees not the sun doth
not of himself hasten to meet the beauty of its
beam, which indeed shows itself as soon as it
hath begun to shine : but when he perceives its
brightness, then also himself at length follows
after its light. This then is the meaning of the
expression, " even as also I have been known."
Not that we shall so know him as He is, but
that even as He hastened toward us now, so
also shall we cleave unto Him then, and shall
know many of the things which are now secret,
and shall enjoy that most blessed society and
wisdom. For if Paul who knew so much was a
child, consider what those things must be. If
these be "a glass" and "a riddle," do thou
hence again infer, God's open Face, how great
a thing It is.
[3.] But that I may open out to thee some
small part of this difference, and may impart
some faint ray of this thought to thy soul, 1
would have thee recall to mind things as they
were in the Law, now after that grace hath
shone forth. For those things too, that came
before grace, had a certain great and marvellous
"ef alviyfiari.
^iyvuipiae, made me know Him.
HoMii.Y XXXIV.]
HOMILIES ON FIRST CORINTHIANS.
203
appearance : nevertheless, hear what Paul saith
of them after grace came : ' ' That which was
made glorious had no glory in this respect, by
reason of the glory that surpasseth." (2 Cor.
iii. 10).
But that what I say may be made yet clearer,
let us apply the argument to some one of the
rites then performed, and then thou wilt see
how great is the difference. And if thou wilt,
let us bring forward that passover and this, and
then shalt thou be aware of our superiority.
For the Jews indeed celebrated it, but they cele-
brated it "so as in a mirror, and darkly." But
these hidden mysteries they never at any time
did even conceive in their mind, nor what
things they prefigured. They saw a lamb slain,
and the blood of a beast, and door-posts
sprinkled with it ; but that the Son of God
* incarnate shall be slain, and shall set free the
whole world, and shall grant both to Greeks
and Barbarians to taste of this Blood, and shall
open heaven to all, and shall offer what is there
to the whole human race, and having taken His
blood-stained flesh shall exalt it above the
heaven, and the heaven of heavens, and, in a
word, above all the hosts on high, of the angels
and archangels and all the other powers, and
shall cause it shining in unspeakable glory, — to
sit down upon the throne itself of the King, on
the right hand of the Father these things, I
say, no one, either of them or of the rest of
mankind, either foreknew or was able ever to
conceive.
[4.] But what say those who shrink from
nothing?! That the expression, " now I know
in part," is spoken in dispensations; for
that the Apostle had the perfect knowledge
of God. And now he calls himself a child ?
How sees he '* in a mirror? " How " darkly,"
if he hath the sum of knowledge ? And why
doth he refer to it as something peculiar to the
Spirit, and to no other power in the creation,
' The Heretics here referred to were the Eunomians or Ano-
moeans, so called from Eunomius their chief Teacher, (for Aetius
first promulgated their opinions,) and from their maintaining not
merely the inequality but the dissimilarity (to ivofMOiof) of the
Son's nature to that of the Father. By this he carried out Arian-
ism, and made it more consistent and more impious. It seems
that he arbitraiily selected the term ayfvvj]T'o<;, "unbegot-
ten," as setting forth not merely the attribute of the Father, but
the very substance of the Godhead, and upon this proceeded, of
course, to deny the proper divinity of the Son, because He was con-
fessed to be yeri/ijTos, " begotten." And he not only thus implied,
but expressly maintained, that knowing thus much of C.od, we
know His whole Nature: whence it followed, that St. Paul's pro-
fessions of ignorance referred not to the Substance, but to some
parts of the Providence of God, called here, "dispensations."
Against this result of Eunomius' impiety, St. Chrysostom preached
the series of five Homilies, " On the Incomprehensible Nature of
f»od:" in the fust of which, (t. vi. ^93. ed. Saville,) he argues on
I this passage almost in the .same words. The same Aillacy may be
^•^en refuted by St. Basil also, /i/i. 234, 235 ; Epi/>h. J/ier. 76. p.
.- ), I'tc: Theodoret, ii. 418: and by others. The whole doctrine
i^ grounded on the word ay(vvr]To<; is e.\posed at large by St. Basil
I in his five books .against Eunomius, t. i. ed. Bened. In the
I Appendix to that volume, Eunomius's own treatise is given. The
j whole forms a melancholy e.vample, how men may deceive them-
selves by following after simplification and logical consistency,
I without due reverence for sacred things.
i
saying, "For who among men knoweth the
j things of a man, save the spirit of the man
which is in him ? Even so the things of God
none knoweth, save the Spirit of God." (i Cor.
ii. II.) And Christ again sayeth that this belongs
to Himself alone, thus saying, "Not that any
man hath seen the Father, save He which is
from God, He hath seen the Father," (John
vi. 46.) giving the name, "sight," to the most
clear and perfect knowledge.
And how shall he who knoweth the Essence,
be ignorant of the dispensations ? since that
knowledge is greater than this.
"Are we then," saith he, "ignorant of
God?" Far from it. That He is, we know,
but what He is, as regards His Essence, we
know not yet. And that thou mayst under-
stand that not concerning the dispensations did
he speak the words, "now I know in part,"
hear what follows. He adds then, " but then
shall I know, even as also I have been known."
He was surely known not by the dispensations,
but by God.
Let none therefore consider this to be a small
or simple transgression, but twofold, and three-
fold, yea and manifold. For not only is there
this impiety that they boast of knowing those
things which belong to the Spirit alone, and to
the only-begotten Son of God, but also that
when Paul could not acquire even this knowledge
"which is in part" without the revelation from
above, these men say that they have obtained
the whole from their own reasonings. For
neither are they able to point out that the Scrip-
ure hath any where discoursed to us of these
things,
[5.] But however, leaving their madness, let
us give heed to the words which follow concern-
ing love. For he was not content with these
things, but adds again, saying,
Ver. 13. "And now abideth, faith, hope,
love, these three; and the greatest of these is
love."
For faith indeed and hope, when the good
things believed and hoped for are come, cease.
j And to show this Paul said, " For hope that is
seen is not hope; for who hopeth for that which
he seeth." Again, "Now faith is the assur-
ance of things hoped for, the proving of things
not seen." (Rom. viii. 24; Heb. xi. i.)
So that these cease when those appear ; but love
is then most elevated, and becomes more vehe-
ment. Another encomium of love. For neither
is he content with tliose before mentioned, but
he strives to discover yet another. And observe :
he hath said that it is a great gift, and a still
more excellent way to these. He hath said,
that without it there is no great profit in our
gifts ; he hath shadowed out its image at length ;
he intends again and in another manner to exalt
204
WORKS OF ST. CHRYSOSTOM.
[Homily XXXIV.
it, and to show that it is great from its abiding.
Wherefore also he said, " But now abideth faith,
hope, love, these three ; but the greatest of these
is love." How then is love the greater ? In that
those pass away.
If now so great is the virtue of love, with
good reason doth he add and say, " Follow after
love. For there is surely need of " following,"
and a kind of vehement running after her : in
such sort doth she fly from us, and so many are
the things which trip us up in that direction.
Wherefore we have ever need of great earnest-
ness in order to overtake her. And to point
out this, Paul said not, "follow love," but,
" pursue^" her ; stirring us up, and inflaming us
to lay hold on her.
For so God from the beginning contrived ten
thousand ways for implanting her in us. Thus,
first, He granted one head to all, Adam. For
why do we not all spring out of the earth ?
Why not full grown, as he was? In order that
both the birth and the bringings up of children,
and the being born of another, might bind us
mutually together. For this cause neither made
He woman out of the earth : and because the
thing of the same substance was not equally suf-
ficient to shame us into unanimity, unless we
had also the same progenitor, He provided also
for this: since, if now, being only separated by
place, we consider ourselves alien from one an-
other ; much more would this have happened if
our race had had two originals. For this cause
therefore, as it were from some one head, he
bound together the whole body of the human
race. And because from the beginning they
seemed to be in a manner two, see how he fas-
tens them together again, and gathers them into
one by marriage. For, " therefore," saith He,
" shall a man leave his father and his mother,
and shall cleave unto his wife; and they
shall be for one flesh." (Gen. ii. 24'-.) And
he said not, " the woman," but, " the man,"
because the desire too is stronger in him. Yea,
and for this cause He made it also stronger, that
it might bow the superior party to the absolute
sway of this passion, and might subjugate it to
the weaker. And since marriage also must
needs be introduced, him from whom she sprang
He made husband to the woman. For all
things in the eye of God are second to love.
And if when things had thus begun, the first man
straightway became so frantic, and the devil
sowed among them so great warfare and envy ;
what would he not have done, had they not
sprung from one root ?
Further, in order that the one might be sub-
ject, and the other rule ; (for equality is wont
oftentimes to bring in strife ;) he suffered it not
'oiiaKere.
CIS capKa jjnav.
to be a democracy, but a monarchy ; and as in
an army, this order one may see in every family.
In the rank of monarch, for instance, there is
the husband ; but in the rank of lieutenant and
general, the wife ; and the children too are
allotted a third station in command. Then after
these a fourth order, that of the servant. For
these also bear rule over their inferiors, and some
one of them is oftentimes set over the whole,
keeping ever the post of the master, but still as
a servant. And together with this again
another command, and among the children
themselves again another, according to their
age and sex ; since among the children the
female doth not possess equal sway. And every
where hath God made governments at small dis-
tances and thick together, that all might abide
in concord and much good order. Therefore
even before the race was increased to a multi-
tude, when the first two only were in being, He
bade him govern, and her obey. And in order
again that He might not despise her as inferior,
and separate from her, see how He honored her,
and made them one, even before her creation.
For, "Let us make for man," saith He, "a
help meet," implying that she was made for his
need, and thereby drawing him unto her who
was made for his sake : since to all those things
are we more kindly disposed, which are done
for our sakes. But that she, on the other hand,
might not be elated, as being granted him for
help, nor might burst this bond. He makes her
out of his side, signifying that she is a part of
the whole body. And that neither might the
man be elated therefore. He no longer permits
that to belong to him alone which before was
his alone, but effected the contrary to this, by
bringing in procreation of children, and herem
too giving the chief honor unto the man, not
however allowing the whole to be his.
Seest thou how many bonds of love God hath '
wrought? And these indeed by force of nature
He hath lodged in us as pledges of concord.
For both our being of the same substance leads
to this; (for every animal loves its like;) and
the woman being produced from the man, and
again the children from both. Whence also
many kinds of affection arise. For one we love
as a father, another as a grandfather; one as a
mother, another as a nurse ; and one as a son or
grandson or great-grandson again, and another
as a daughter, or grand-daughter ; and one as a
brother, another as a nephew ; and one as a
sister, another as a niece. And why need one
recount all the names of consanguinity?
And He devised also another foundation of
affection. For having forbidden the marriage
of kindred, he led us out unto strangers and
drew them again unto us. For since by this i
natural kindred it was not possible that they
Homily XXXIV.]
HOMILIES ON FIRST CORINTHIANS.
205
should be connected with us, he connected us
anew by marriage, uniting together whole fami-
lies by the single person of the bride, and ming-
ling entire races with races.
For, "marry not," saith the Lord, (Levit.
xviii. 6.) "thy sister, nor thy fathers sister,
nor any damsel which hath such consanguinity
with thee," as utterly hinders the marriage;"
naming the degrees of such relationship. It is
enough for thine affection towards them that ye
were the fruit of the same birth-pangs, and that
the others are in a different relation to thee.
Why dost thou narrow the breadth of love ?
Why dost thou idly throw away a ground of
affection towards her, such as that thou mightest
thereby provide thyself with distinct source for
affection to spring from; I mean, by taking a
wife from another family, and through her a
chain of kinsmen, both mother, and father, and
brethren, and their connexions !
[7.] Seest thou by how many ways He hath
bound us together? Nevertheless, not even this
sufficed Him, but He likewise made us to stand in
need of one another, tnat thus also He might
bring us together, because necessities above all
create friendships. For no other reason neither j
suffered He all things to be produced in every 1
place, that hence also He might compel us to
mix with one another. But having set us in 1
need of one another. He on the other hand |
made the intercourse easy. Since if this were i
not so, the matter would have turned out pain- 1
ful and difficult in another way. For if one that;
wanted a physician, or a carpenter, or any other \
workman, had need to set off on a long foreign
sojourn, the whole had come to nought. Here j
then is why He founded cities also, and brought
all into one place. And accordingly that we
might easily keep up intercourse with distant
countries. He spread the level of the sea be-
tween us, and gave us the swiftness of winds,
thereby making our voyages easy. And at the
beginning He even gathered all men together
in one spot, and did not disperse them until
they who first received the gift abused their
concord unto sin. However, He hath drawn
us together in every way ; both by nature, and
by consanguinity, and by language, and by
place; and as he willed not that we should fall
from paradise ; (for had He willed it, He would
not have placed there at all "the man
whom He had formed, " but he that disobeyed
was the cause;) so neither was it His will that
men should have divers tongues ; since other-
wise He would have made it so from the begin-
ning. But now "the whole earth was of one
language, and all had one speech." (Gen. xi. i.)
Here is the reason why, when it was needful
that the earth should be destroyed, not even
then did He make us of other matter, nor did
He translate the righteous man, but leaving him
in the midst of the deluge, like a kind of spark
of the world. He rekindled our race from thence,
even by the blessed Noah. And from the be-
ginning He made one sovereignty only, setting
the man over the woman. But after that our
race ran headlong into extreme disorder, He
appointed other sovereignties also, those of
Masters, and those of Governors, and this too
for love's sake. That is, since vice was a thing
apt to dissolve and subvert our race. He set
those who administer justice in the midst of our
cities as a kind of physicians, that driving away
vice, as it were a plague to love, they might
gather together all in one.
And that not only in cities, but also in each
family there might be great unanimity. He
honored the man with rule and superiority ; the
woman on the other hand He armed with desire :
and the gift also of procreation of children. He
committed in common to both, and withal He
furnished also other things apt to conciliate
love : neither entrusting all to the man, nor all
to the woman; but "dividing these things also
severally to each; " to her entrusting the house,
and to him the market ; to him the work of
feeding, for he tills the ground ; to her that of
clothing, for loom and distaff are the woman's.
For it is God Himself who gave to woman-kind
skill in woven work. Woe be to covetousness,
which suffers not this difference to appear !
For the general effeminacy ^ hath gone so far as
to introduce our men to the looms, and put
shuttles into their' hands, and the woof, and
threads. Nevertheless, even thus the fore-
thought of the divine economy shines out. For
we still greatly need the woman in other more
necessary things, and we require the help of our
inferiors in those things which keep our life to-
gether.
[8.] And so strong is the compulsion of this
need that though one be richer than all men,
not even thus is he rid of this close conjunction,
and of his want of that which is inferior to him-
self. For it is not, we see, the poor only who
need the rich, but the rich also the poor; and
these require those more than the others them.
And that thou mayest see it more clearly, let us
suppose, if it seem good, two cities, the one
of rich only, but the other of poor ; and neither
in that of the rich let there be any poor man,
nor in that of the poor any rich ; but let us
purge out both thoroughly, and see whic h will
be the more able to support itself. For if we
find that of the poor able, it is evident that the
rich will more stand in need of them.
Now then, in that city of the affluent there
will be no manufacturer, no builder, no car-
penter, no shoe-maker, no baker, no husband-
• /SAaxeia.
206
WORKS OF ST. CHRYSOSTOM.
[Homily XXXIV.
man, no brazier, no rope- maker, nor any other
such trade. For who among the rich would
ever choose to follow these crafts, seeing that
the very men who take them in hand, when
they become rich, endure no longer the discom-
fort caused by these works ? How then shall
this our city stand ? "The rich," it is replied.
giving
money, will buy these
things
of the
poor." Well then, they will not be sufficient
for themselves, their needing the others proves
that. But how will they build houses ?
Will they purchase this too ? But the nature
of things cannot admit this. Therefore they
must needs invite the artificers thither, and
destroy the law, which we made at first when
we were founding the city. For you remember,
that we said, "■ let there be no poor man within
it." But, lo, necessity, even against our will,
hath invited and brought them in. Whence it
is evident that it is impossible without poor for
a city to subsist : since if the city were to con-
tinue refusing to admit any of these, it will be
no longer a city but will perish. Plainly then
it will not support itself, unless it shall collect
the poor as a kind of preservers, to be within
itself.
But let us look also upon the city of the poor,
whether this too will be in a like needy condi-
tion, on being deprived of the rich. And first
let us in our discourse thoroughly clear the
nature of riches, and point them out plainly.
What then may riches be ? Gold, and silver,
and precious stones, and garments silken, pur-
ple, and embroidered with gold. Now then
that we have seen what riches are, let us drive
them away from our city of the poor : and if
we are to make it purely a city of poor persons,
let not any gold appear there, no not in a
dream, nor garments of such quality ; and if
you will, neither silver, nor vessels of silver.
What then ? Because of this will that city and
its concerns live in want, tell me ? Not at all.
For suppose first there should be need to build ;
one does not want gold and silver and pearls,
but skill, and hands, and hands not of any
kind, but such as are become callous, and
fingers hardened, and great strength, and wood,
and stones : suppose again one would weave a
garment, neither here have we need of gold
and silver, but, as before, of hands and skill,
and women to work. And what if one require
husbandry, and digging the ground ? Is it
rich men who are wanted, or poor ? It is evi-
dent to e\'ery one, poor. And when iron too is
to be wrought, or any such thing to be done,
this is the race of men whereof we most stand
in need.
What respect then remains wherein we may
stand in need of the rich ? except the thing
required be, to pull down this city. For
should that sort of people make an entrance,
and these philosophers, for (for i call them
philosophers, who seek after nothing super-
fluous,) should fall to desiring gold and jewels,
giving themselves up to idleness and luxury ;
they will ruin everything from that day for-
ward.
[9.] " But unless wealth be useful," saith
one, "wherefore hath it been given by God ? "
And whence is it evident, that being rich is
from God? "The Scripture saith, 'The
silver is Mine, and the gold is Mine,' and
to whomsoever I will, I will give it." (Hag.
ii. 8.) Here, if I were not doing an unseemly
thing, I could at this moment laugh loudly, in
derision of those who say these things : because
as little children admitted to a King's table,
together with that food they thrust into their
mouth everything that comes to hand ; so also
do these together with the divine Scriptures
privily bring in their own notions. For this,
"the silver is Mine, and the gold is Mine," I
know to have been spoken by the Prophet ; but
that, " to whomsoever I will, I will give it," is
not added, but is brought in by these offscour-
ings' of the people. And as to the former,
why it was said, I will explain. The Prophet
Haggai, because he was continually promising
to the Jews after their return from Babylon,
that he would show the temple in its former
appearance, and some doubted of the thing
spoken, and considered it to be well nigh
impossible that after being reduced to dust and
ashes, the house should appear again such as it
was ; — he, to remove their unbelief, in the per-
son of God saith these things ; as if he said,
' ' Why are ye afraid ? and why do ye refuse to
believe ? ' The silver is Mine, and the gold is
Mine,' and I need not to borrow from others,
and so to beautify the house." And to show
that this is the meaning he adds, "and the
glory of this house, the latter glory shall be
greater than the glory of the former. ' ' Let us
not then bring in spiders' webs upon the royal
robe. For if any person, detected in weaving
a counterfeit thread in a purple vest, is to suffer
the severest punishment, much more in spiritual
things ; since neither is it an ordinary sin,
which is hereby committed. And why say I,
by adding and taking away? By a mere point,
and by a mere circumstance of delivery in the
reading, many impious thoughts have not sel-
dom been brought into being.
" Whence then the rich," saith one? " for it
hath been said, ' Riches and poverty are from
the Lord.' " Let us then ask those who object
these things against us, whether all riches and
all poverty are from the Lord ? Nay, who
would say this ? For we see that both by rapine.
Homily XXXIV.]
HOMILIES ON FIRST CORINTHIANS.
107
and by wickedly breaking open of tombs, and by
witchcraft, and by other such devices, great
wealth is gathered by many, and the possessors
are not worthy even to live. What then, tell me,
do we say that this wealth is from God ? P'ar
from it. AV^hence then ? From sin. For so
the harlot by doing indignity to her own body
grows rich, and a handsome youth oftentimes
selling his bloom with disgrace brings himself
gold, and the tomb-spoiler by breaking open
men's sepulchres gathers together unjust wealth,
and the robber by digging through walls. All
wealth therefore is not from God. ' ' What then, ' '
saith one, " shall we say to this expression ? "
Acquaint thyself first with a kind of poverty
which proceeds not from God, and then we will
proceed to the saying itself. I mean, that when
any dissolute youth spends his wealth either on
harlots, or on conjurors, or on any other such
evil desires, and becomes poor, is it not very
evident that this hath not come from God, but
from his own profligacy ? Again, if any through
idleness become poor, if any through folly be
brought down to beggary, if any, by taking in
hand perilous and unlawful practices ; is it not
quite evident, that neither hath any one of these
and other such persons been brought down to
this their poverty by God ?
"Doth then the Scripture speak falsely?"
God forbid ! but they do foolishly, who neglect
to examine with due exactness all things written.
For if this on the one hand be acknowledged,
that the Scriptures cannot lie ; and this on the
other hand proved, that not all wealth is from
God ; the weakness of inconsiderate readers is
the cause of the dififlculty.
[10.] Now it were right for us to dismiss you,
having herein exculpated the Scripture, that
ye may suffer this punishment at our hands for
your negligence concerning the Scriptures : but
because I greatly spare you and cannot any
longer bear to look on you confused and dis-
turbed, let us also add the solution, having first
mentioned the speaker, and when it was spoken,
and to whom. For not alike to all doth God
speak, as neither do we deal alike with children
and men. When then was it spoken, and by
whom, and to whom ? By Solomon in the Old Tes-
tament to the Jews, who knew no other than things
of sense, and by these proved the power of God.
For these are they who say, ' ' Can He give bread
also ?" and, " What sign showest Thou unto us?
Our fathers did eat manna in the desert : — whose
God is their belly." (Ps. Ixxviii. 24. Mat. xii. 38.
John vi. 31. Phil. iii. 19.) Since then they were
proving Him by these things, He saith to them,
"This is also possible with. God to make both
rich and poor;" not that it is of course He
Himself who maketh them, but that He can,
when He will. Just as when he saith, "Who
rebuketh the sea, and maketh it dry, and
drieth up all the rivers," (Nahum i. 4.) and yet
this was never done. How then doth the
prophet say so ? Not as though it were a -doing
always, but as a thing that was possible for Him
to do.
What kind of poverty then doth He give, and
what kind of wealth ? Remember the patriarch,
and thou shalt know the kind of wealth that is
given by God. For He made both Abraham
rich, and after him Job, even as Job himself
saith ; " If we have received good from the Lord ,
shall we not also receive evil?" (Job ii. 10.)
And the wealth of Jacob thence had its begin-
ning. There is also a poverty which cometh
from Him, that which is commended, such as
He once would have introduced to the knowledge
of that rich man, saying, " If thou wouldest be
perfect, sell thy goods, and give to the poor, and
come, follow Me." (Matt. xix. 21.) And to the
disciples again, making a law and saying, " Pro-
vide neither gold, nor silver, nor two coats."
(Matt. ix. 10.) Say not then that all wealth is
His gift : seeing that cases have been pointed
out of its being collected both by murderers, and
by rapine, and by ten thousand other devices.
But again the discourse reverts to our former
question: viz. "if the rich are no way useful
to us, wherefore are they made rich? " What
then must we say? That these are not useful
who so make themselves rich ; whereas those
surely who are made so by God are in the high-
est degree useful. And do thou learn this from
the very things done by those whom we just now
mentioned. Thus Abraham possessed wealth
for all strangers, and for all in need. For he who
on the approach of three men, as he supposed,
sacrificed a calf and kneaded three measures of
fine flour, and that while sitting in his door in
the heat of the day ; consider with what liber-
ality and readiness he used to spend his sub-
stance on all, together with his goods giving
also the service of his body, and this at such an
advanced age ; being a harl)or to strangers, to
all who had come to any kind of want, and
possessing nothing as his own, not even his son :
since at God's command he actually delivered
up even him ; and along with his son he gave
up also himself and all his house, when he has-
tened to snatch his brother's son out of danger ;
and this he did not for lucre's sake, but of mere
humanity. AVHien, for instance, they who were
saved by him would put the spoils at his dis-
posal, he rejected all, even to " a thread and a
shoe-latchet." (Gen. xiv. 23.)
Such also was the blessed Job. "For my
door," saith, "was open to every one who
came:" (Job. xx. 15.) "I was eyes to the
blind, and feet to the lame : I was a father of
the helpless . the stranger lodged not without,
208
WORKS OF ST. CHRYSOSTOM.
[Homily XXXV.
and the helpless, whatever need they had, failed
not of it, neither suffered I one helpless man to
go out of my door with an empty bosom."
And much more too than these, that we may
not now recount all, he continued to do, spend-
ing all his wealth on the needy.
Wilt thou also look upon those who have
become rich Ixit not of God, that thou mayest
learn how they employed their wealth ? Behold
him in the parable of Lazarus, how he imparted
not so much as a share of his crumbs. Behold
Ahab, how not even the vineyard is free from
his extortion : behold Gehazi : behold all such.
Thus they on the one hand who make just
acquisitions, as having received from God, spend
on the commands of God : but they who in act
of acquiring offend God, in the expending also
do the same : consuming it on harlots and para-
sites, or burying and shutting it up, but lay-
ing out nothing upon the poor.
"And wherefore," saith one, " doth God
suffer such men to be rich ? " Because He is
long-suffering : because He would bring us to
repentance ; because He hath prepared hell ;
because " He hath appointed a day in which He
is to judge the world." (Acts xvii. 31.) Where-
as did He use at once to punish them that are
rich and not virtuously, Zacchseus would not
have had an appointed time ^ for repentance, so
as even to restore fourfold whatever he had
unjustly taken, and to add half of his goods ;
nor Matthew, to be converted and become an
Apostle, taken off as he would have been before
the due season ; nor yet many other such.
Therefore doth He bear with them, calling all to
repentance. But if they will not, but continue
in the same, they shall hear Paul saying that
"after their hardness and impenitent heart they
treasure up unto themselves wrath against the
day of wrath, and revelation, and righteous
judgment of God: (Rom. ii. 5.) which wrath
that we may escape, let us become rich with the
riches of heaven, and follow after the laudable
sort of poverty. For thus shall we obtain also
the good things to come : the which may we all
obtain through the grace and mercy of our Lord
Jesus Christ, with Whom to the Father, with the
Holy Ghost, be glory, power, and honor, now
and for ever, and world without end. Amen.
' TTpO$i<Jfl,iaV,
HOMILY XXXV
I Cor. XIV. i.
Follow after love, yet desire earnestly spiritual gifts ; but
rather that ye may prophesy.
Thus, inasmuch as he had with exactness
rehearsed unto them all the excellence of love,
he exhorts them in what follows, with alacrity
to lay hold of it. Wherefore also he said,
"Follow after:" for he that is in chase
beholds that only which is chased, and towards
that he strains himself, and leaves not off until
he lay hold of it. He that is in chase, when
by himself he cannot, by those that are before
him he doth overtake the fugitive, beseeching
those who are near with much eagerness to seize
and keep it so seized for him until he shall
come up. This then let us also do. When of
ourselves we do not reach unto love, let us bid
them that are near her to hold her, till we come up
with her, and when we have apprehended, no
more let her go, that she may not again escape
us. For continually she springs away from us,
because we use her not as we ought, but prefer
all things unto her. Therefore we ought to
make every effort, so as perfectly to retain her.
For if this be done, we require not henceforth
much labor, nay rather scarce any ; but taking
our ease, and keeping holiday^, we shall march
on in the narrow path of virtue. Wherefore he
saith, " Follow after her."
Then that they might not suppose that for no
other end he brought in the discourse of char-
ity, except that he might extinguish the gifts, he
subjoins as follows ;
Ver. I. " Yet desire earnestly spiritual gifts ;
but rather that ye may prophesy."
Ver. 2. " For he that speaketh in a tongue,
speaketh not unto men, but unto God : for no
man understancleth ; but in the Spirit he speak-
eth mysteries."
Ver. 3. " But he that prophesieth speaketh
unto men edification, and exhortation, and com-
fort."
At this point he makes a comparison between
the gifts, and lowers that of the tongues, show-
ing it to be neither altogether useless, nor very
profitable by itself. For in fact they were
greatly puffed up on account of this, because
the gift was considered to be a great one. And
Homily XXXV.]
HOMILIES ON FIRST CORINTHIANS.
209
it was thought great because the Apostles
received it first, and with so great display ; it
was not however therefore to be esteemed above
all the others. Wherefore then did the Apos-
tles receive it before the rest? Because they
were to go abroad every where. And as in the
time of building the tower the one tongue was
divided into many ; so then the many tongues
frequently met in one man, and the same per-
son used to discourse both in the Persian, and
the Roman, and the Indian, and many other
tongues, the Spirit sounding within him : and
the gift was called the gift of tongues because
he could all at once speak divers languages. See
accordingly how he both depresses and elevates
it. Thus, by saying, " He that speaketh with
tongues, speaketh not unto men, but unto God,
for no man understandeth," he depressed it,
implying that the profit of it was not great ; but
by adding, " but in the Spirit he speaketh mys-
teries," he again elevated it, that it might not
seem to be superfluous and useless and given in
vain.
' ' But he that prophesieth speaketh unto
men edification, and exhortation, and com-
fort."
Seest thou by what he signifies the choice
nature of this gift ? i. e., by the common bene-
fit ? and how every where he gives the higher
honor to that which tends to the profit of the
many ? For do not the former speak unto men
also? tell me. But not so much "edification,
and exhortation, and comfort." So that the
being possessed by the Spirit is common to both,
as well to him that prophesieth, as to him that
speaketh with tongues ; but in this, the one (he,
I mean, who prophesieth) hath the advantage
in that he is also profitable unto the hearers.
For they who spake with tongues were not
understood by them that had not the gift.
What then ? Did they edify no man ? " Yes,"
saith he, "themselves alone:" wherefore also
he adds,
Ver. 4. " He that speaketh in tongue edifieth
himself."
And how, if he know not what he saith?
Why, for the present, he is speaking of them
who understand what they say ; — understand it
themselves, but know not how to render it unto
others.
" But he that prophesieth edifieth the Church."
Now as great as is the difference between a sin-
gle person and the Church, so great is the inter-
val between these two. Seest thou his wisdom,
how he doth not thrust out the gift and make
nothing of it, but signifies it to have some ad-
vantage, small though it be, and such as to suf-
fice the possessor only ?
[2.] Next, lest they should suppose that in
envy to them he depresses the tongues, (for the
14
more part had this gift,) to correct their suspic-
ion he saith,
Ver. 5. "I would have you all speak with
tongues, but rather that ye should prophesy : for
greater is he that prophesieth than he that speak-
eth with tongues, except he interpret, that the
Church may receive edifying."
But "rather" and "greater," do not mark
opposition, but superiority. So that hence also
it is evident that he is not disparaging the gift,
but leading them to better things, displaying
both his carefulness on their behalf, and a spirit
free from all envy. For neither did he say,
" I would that two or three," but, " that ye all
spake with tongues" and not this only, but also,
"that ye prophesied;" and this rather than
that; "for greater is he that prophesieth."
For since he hath established and proved it, he
next proceeds also to assert it ; not however sim-
ply, but with a qualification. Accordingly he
adds, "except he interpret; " since if he be
able to do this, I mean the interpreting, "he
hath become equal unto the prophet," so he
speaks, ' ' because then there are many who reap
the advantage of it ; " a thing to be especially
observed, how this throughout, before all else,
is his object.
Ver. 6. "But now, brethren, if I come unto
you speaking with tongues, what shall I profit
you, unless I speak to you either by way of rev-
elation, or of knowledge, or of prophesying, or
of teaching?"
" And why speak I," saith he, "of the rest ?
Nay, let the person who speaketh with tongues
be Paul : for not even so will any good come to
the hearers." And these things he saith to sig-
nify that he is seeking their profit, not bearing
any grudge against them that have the gift;
since not even in his own person doth he shrink
from pointing out its unprofitableness. And in-
deed it is his constant way to work out the
disagreeable topics in his own person : as in the
beginning of the Epistle he said, " Who then is
Paul ? and who is ApoUos ? and who is
Cephas?" This same then he doth also here,
saying, " Not even I shall profit you, except
I speak to you either by way of revelation,
or of prophesying, or of knowledge, or of
teaching." And what he means is, " if I say not
somewhat that can be made intelligible to you and
that may be clear, but merely make display
of my having the gift of tongues ; — tongues
which ye do not understand, ye will go away
with no sort of profit. For how should you
profit by a voice which ye understand not?"
[3.] Ver. 7. " Even things without life, giv-
ing a voice, whether pi])e or harp, if they give
not a distinction in the sounds, how shall it be
known what is piped?"
" And why do I say," saith he, " that in our
2IO
WORKS OF ST. CHRYSOSTOM.
[Homily XXXV.
case this is unprofitable, and that only useful
which is clear and easy to be apprehended by
the hearers? Since even in musical instruments
without life one may see this : for whether it be
pipe or harp, yet if it be struck or blown con-
fusedly and unskilfully, without proper cadence
or harmony, it will captivate none of the hearers.
For even in these inarticulate sounds there is
need of some distinctness : and if thou strike not
or breathe into the pipe according to art, thou
hast done nothing. Now if from things without
life we require so much distinctness, and har-
mony, and appropriateness, and into those
inarticulate sounds we strive and contend to in-
fuse so much meaning, much more in men
indued with life and reason, and in spiritual
gifts, ought one to make significancy an object.
Ver. 8. "For if the trumpet give an uncer-
tain voice, who shall prepare himself for war?"
Thus from things merely ornamental he
carries on his argument to those which are more
necessary and useful ; and saith that not in the
harp alone, but in the trumpet also one may
see this effect produced. For in that also there
are certain measures ; and they give out at one
time a warlike note, and at another one that is
not so ; and again sometimes it leads out to line
of battle and at others recalls from it : and un-
less one know this, there is great danger.
Which is just what he means, and the mischief
of it what he is manifesting, when he saith,
"who shall prepare himself for war?" So
then, if it have not this quality, it is the ruin of
all. "And what is this to us," saith one?
Truly it concerns you very especially ; where-
fore also he adds,
Ver. 9. "So also ye, unless ye utter by the
tongue speech easy to be understood, ye will be
speaking into the air : " i. e., calling to nobody,
speaking unto no one. Thus every where he
shows its unprofitableness.
[4.] "But if it be unprofitable, why was it
given ? " saith one. So as to be useful to him
that hath received it. But if it is to be so to
others also, there must be added interpretation.
Now this he saith, bringing them near to one
another ; that if a person himself have not the
gift of interpretation, he may take unto him
another that hath it, and make his own gift use-
ful through him. Wherefore he every where
points out its imperfection, that so he may bind
them together. Any how, he that accounts it to
be sufficient for itself, doth not so much commend
it as disparage it, not suffering it to shine
brightly by the interpretation. For excellent
indeed and necessary is the gift, but it is so
when it hath one to explain what is spoken.
Since the finger too is a necessary thing, but
when you separate it from the other members, it
will not be equally useful : and the trumpet is
necessary, but when it sounds at random, it is
rather an annoyance. Yea, neither shall any
art come to light, without matter subject to it ;
nor is matter put into shape, if no form be as-
signed to it. Suppose then the voice to be as
the subject-matter, but the distinctness as that
form, which not being present, there will be no
use in the material.
Ver. 10. " There are, it may be, so many
kinds of voices in the world, and no kind is
without signification : " i. e., so many tongues, so
many voices of Scythians, Thracians, Romans,
Persians, Moors, Indians, Egyptians, innumer-
able other nations.
Ver. II. "If then I know not the meaning
of the voice, I shall be to him that speaketh a
barbarian." "For suppose not," saith he,
"that this happens only in our case; rather in
all one may see this taking place : so that I do
not say this to disparage the voice, but to sig-
nify that to me it is useless, as long as it is not
intelligible." Next, that he may not render
the accusation unpalatable, he makes his charge
alike for the two, saying, " He shall be unto me
a barbarian, and I to him." Not from the
nature of the voice, but from our ignorance.
Seest thou how by little and little he draws men
to that which is akin to the subject. Which is
his use to do, to fetch his examples from afar,
and to end with what more properly belongs to
the matter. For having spoken of a pipe and
harp, wherein is much that is inferior and un-
profitable, he comes to the trumpet, a thing
more useful ; next, from that he proceeds to the
very voice itself. So also before, when he was
discoursing to show that it was not forbidden
the Apostles to receive, beginning first with
husbandmen, and shepherds, and soldiers, then
he brought the discourse on to that which is
nearer to the subject, the priests in the old
covenant.
But do thou, I pray, consider, how every
where he hath given diligence to free the gift
from censure, and to bring round the charge to
the receivers of it. For he said not, "I shall
be a barbarian," but, " unto him that speaketh,
a barbarian." And again, he did not say, "he
that speaketh shall be a barbarian," but " he
that speaketh shall be a barbarian unto
me
1 "
[5.] " What then must be done? " saith he.
Why, so far from disparaging, one ought to
recommend and to teach it ; as indeed himself
also doth. Since after he had accused and re-
buked it and shown its unprofitableness, he pro-
ceeds to counsel them ; saying,
Ver. 12. " So also ye, since as ye are zeal-
ous of spiritual gifts, seek that ye may abound
unto the edifying of the Church."
' 6 e/u.01 Ka\.iov, he that speaketh unto me.
Homily XXXV.]
HOMILIES ON FIRST CORINTHIANS.
211
Seest thou his aim every where, how he looks
to one thing continually and in all cases, the
general utility, the profiting the Church ; laying
this down as a kind of rule ? And he did not
say, " that ye may obtain the gifts," but, "that
ye may abound," i. e., that ye may even pos-
sess them in great plenitude. Thus, so far am
I from wishing you not to possess them, that I
even wish you to abound in them, only so that
ye handle them with a view to the common ad-
vantage. And how is this to be done? This
he adds, saying,
Ver. 13. "Wherefore let him that speaketh
in a tongue pray that he may interpret."
Ver. 14. " For if I pray in a tongue, m.y spirit
prayeth, but my understanding is unfruitful."
Ver. 15. " VVhat is it then? I will pray with
the spirit, and I will pray with the understand-
ing also ; I will sing with the spirit, and I will
sing with the understanding also."
Here he shows that it is in their power to
obtain the gift. For, " let him pray," saith
he, i. e., "let him contribute his own part,"
since if thou ask diligently, thou wilt surely
receive. Ask accordingly not to have the gift
of tongue only, but also of interpretation, that
thou mayest become useful unto all, and not
shut up thy gift in thyself alone. "For if I
pray in a tongue," saith he, " my spirit prayeth,
but my understanding is unfruitful." Seest
thou how by degrees bringing his argument to a
point, he signifies that not to others only is such
an one useless, but also to himself; if at least
" his understanding is unfruitful?" For if a
a man should speak only in the Persian, or any
other foreign tongue, and not understand what
he saith, then of course to himself also will he
be thenceforth a barbarian, not to another only,
from not knowing the meaning of the sound.
For there were of old many who had also a gift
of prayer, together with a tongue ; and they
prayed, and the tongue spake, praying either in
the Persian or Latin language^ but their under-
standing knew not what was spoken. Where-
fore also he said, " If I pray in a tongue, my
spirit prayeth," i. e. , the gift which is given me
and which moves my tongue, "but my under-
standing is unfruitful."
What then may that be which is best in itself,
and doth good? And how ought one to act, or
what recjuest of God? To pray, "both with
the spirit," i. e., the gift, and " with the under-
standing. "^ Wherefore also he said, " I will
pray with the spirit, and I will pray with the
understanding also : I will sing with the spirit,
and I will sing with the understanding also."
'[From this phrase — a similar one occurs in the next homily — it
seems that Chrysostom held the tongue to mean the power of
speaking in a language not before acquired. Most modern exposi-
tors understand by it an ecstatic utterance, a view which 'I'ertullian
I alone of the patristic writers held. — C.]
" iiavoia.
[6.] He signifieth the same thing here also,
that both the tongue may speak, and the under-
standing may not be ignorant of the things
spoken. For except this be so, there will also
be another confusion.
Ver. 16. "Else," saith he, " if thou bless
with the spirit, how shall he that filleth the place
of the unlearned say the Amen at thy giving of
thanks, seeing he knoweth not what thou
sayest ? ' '
Ver. 17. " For thou verily givest thanks well,
but the other is not edified."
Observe how again here he brings his stone to
the plumb-line,^ every where seeking the edifica-
tion of the Church. Now by the "unlearned " *
he means the laymen, and signifies that he also
suffers no little loss when he is unable to say the
Amen. And what he saith is this: "if thou
shalt bless in a barbarian tongue, not knowing
what thou sayest, nor able to interpret, the lay-
man cannot respond the Amen. For not hear-
ing the words, ' forever and ever,' which are
at the end-\ he doth not say the Amen." Then
again, comforting him concerning this, that he
might not seem to hold the gift too cheap ; the
same kind of remark as he made above, that
"he speaketh mysteries," and " speaketh unto
God," and " edifieth himself," and "prayeth
with the spirit," intending no little comfort
from these things, this also he utters here, say-
ing, " for thou indeed givest thanks well," since
thou speakest being moved by the Spirit : but
the other hearing nothing nor knowing what is
said, stands there, receiving no great advantage
by it."
[7.] Further, because he had run down the
possessors of this gift, as though they had no
such great thing ; that he might not seem to
hold them cheap, as being himself destitute of
it, see what he saith :
Ver. 18. "I thank God, speaking^ with tongues
more than ye all."
And this he doth also in another place
intending, namely, to take away the advantages
of Judaism and to show that henceforth they
are nothing, he begins by declaring that himself
had been endowed with them, yea, and that
in very great excess ; and then he calls them
" loss," thus saying, "If any man thinketh to
have confidence in the flesh, I more: circum-
cised the eighth day, of the stock of Israel, of
the tribe of Benjamin, a Hebrew of Hebrews;
as touching the law, a Pharisee ; as touching
zeal, persecuting the Church ; as touching the
righteousness which is the law, found blame-
less." (Philip iii. 4-7.) And then, having
'irpbt rriv cnrdprrjv TOf \i9ov Jyei.
* tSilUTJ)!'.
' i. e., at the end of the Long Thanksgiving in that part of the
Service for the Holy Eucharist, which is called the Anaphora. V'id.
Brett's liturgies, 1838, p. 9, 16. 37, &c.
'AoAuii/. Rec. vers. " 1 speak."
212
WORKS OF ST. CHRYSOSTOM.
[Homily XXXV.
signified himself to have the advantage of all,
he saith, "Howbeit what things were gain to
me, those have I counted loss for Christ." So
also he doth here, saying, " I speak with tongues
more than ye all." Do not ye therefore glory
as though ye only had the gift. For I also pos-
sess it, yea more than ye.
Ver. 19. " Howbeit in the Church I had
rather speak five words with my understanding,
that I might instruct others also."
What is that, "speak with my understand-
ing, that I might instruct others also?"
" Understanding what Isay," and "words which
I can both interpret to others, and speak intelli-
gently, and teach the hearers." "Than ten
thousand words in a tongue." Wherefore ?
"That I may instruct others," saith he. For
the one hath but display only ; the other, great
utility : this being what he everywhere seeks, I
mean the common profit. And yet the gift of
tongues was strange, but that of prophecy
familiar and ancient and heretofore given to
many ; this on the contrary then first given :
howbeit it was not much cared for by him.
Wherefore neither did he employ it ; not
because he had it not, but because he always
sought the more profitable things : being as he
was free from all vain-glory, and considering
one thing only, how he might render the hearers
better.
[8.] And here is the reason of the faculty
he had of looking to the expedient both to him-
self and to others : viz. because he was free
from vain-glory. Since he assuredly that is
enslaved by it, so far from discerning what is
good to others, will not even know his own.
Such was Simon, who, because he looked to
vain-glory, did not even see his own advantage.
Such also were the Jews, who because of this
sacrificed^ their own salvation to the devil.
Hence also did idols spring, and by this mad-
ness did the heathen philosophers excite them-
selves, and make shipwreck in their false doc-
trines. And observe the perverseness of this
passion : how because of it some of them also
made themselves poor, others were eager for
wealth. So potent is its tyranny that it prevails
even in direct contraries. Thus one man is
vain of chastity, and contrariwise another of
adultery ; and this man of justice, and another
of injustice ; so of luxury and fasting, modesty
and rashness, riches and poverty. I say pov-
erty : since some of them that were with
out, when it was in their power to receive, for
admiration's sake forbore to receive. But not
so the Apostles : that they were pure from vain-
glory, they showed by their doings : in that,
when some were calling them Gods and were
ready to sacrifice unto them oxen with garlands.
they did not merely just forbid what was doing,
but they even rent their clothes. (Acts xiv. 13,
14.) And after they had set the lame man
upright, when all with open mouths were gazing
at them, they said, " Why look ye so earnestly
on us, as though by our own power we had
made this man to walk^ ?" And those, among
men who admired poverty, chose to them-
' selves a state of poverty : but these among
persons who despised poverty and gave praise
to wealth. And these, if they received aught,
ministered to the needy. Thus, not vain-glory
but benevolence, was the motive of all they did.
But those quite the reverse ; as enemies
and pests of our common nature, and no
otherwise, did they such things. Thus one
sunk all his goods in^ the sea for no good
purpose, imitating fools and madmen : and
another let all his land go to sheep common.*
Thus they did every thing for vain-glory. But
not so the Apostles ; rather they both received
what was given them, and distributed to the
needy with so great liberality that they even
lived in continual hunger. But if they had
been enamored of glory, they would not have
practiced this, the receiving and distributing,
for fear of some suspicion arising against
them. For he who throws away his own for
glory, will much more refuse to receive the
things of others, that he may not be accounted
to stand in need of others nor incur any sus-
picion. But these thou seest both ministering
to the poor, and themselves begging for them.
So truly were they more loving than any
fathers.
[9.] And observe also their laws, how moder-
ate and freed from all vain-glory. Thus :
"Having" saith he, " food and covering, let
us therewith be content." (i Tim. vi. 8.) Not
like him of Sinope^ who clothed in rags and
living in a cask to no good end, astonished
many, but profited none : whereas Paul did
none of these things ; (for neither had he an
eye to ostentation ;) but was both clothed in
ordinary apparel with all decency, and lived in
a house continually, and displayed all exactness
in the practice of all other virtue ; which the
cynic despised, living impurely and publicly
disgracing himself, and dragged away by his
mad passion for glory. For if any one ask the
reason of his living in a cask, he will find no
other but vain-glory alone. But Paul also paid
rent for the house wherein he abode at Rome.
Although he who was able to do things far severer,
could much more have had strength for this.
But he looked not to glory, that savage monster,
that fearful demon, that pest of the world, that
■ TTOOeWlOV.
''Acts Hi. 14, ri euo-6(3eia om.
' Aristippus. See Hor. Sat. ii. 3. 100 ; Cic. de Intent, ii. 58.
* Democritus. See Hor. E^. i. 12.
' Diogenes the Cynic.
Homily XXXV.]
HOMILIES ON FIRST CORINTHIANS.
213
poisonous viper. Since, as that animal tears
through the womb of her parent with her teeth, so
also this passion tears in pieces him that begets it.
[10.] By what means then may one find a
remedy for this manifold distemper ? By bring-
ing forward those that have trodden it under
foot, and with an eye to their image so ordering
one's own life. For so the patriarch Abraham .
— nay, let none accuse me of tautology if I often
make mention of him, and on all occasions : this
being that which most of all shows him wonderful,
and deprives them that refuse to imitate him of
all excuse. For, if we exhibit one doing well
in this particular, and another in that, some one
might say that virtue is hardly to be attained ;
for that it is scarcely possible to succeed in all
those things together, whereof each one of the
saints hath performed only a part. But when
one and the same person is found to possess all,
what excuse will they have, who after the law
and grace are not able to attain unto the same
measure with them that were before the law and
grace? How then did this Patriarch overcome
and subdue this monster, when he had a dispute
with his nephew? (Gen. xiii. 8.) For so it
was, that coming off worst and losing the first
share, he was not vexed. But ye know that in
such matters the shame is worse than the loss to
the vulgar-minded, and particularly when a per-
son having all in his own power, as he had then,
and having been the first to give honor, was
not honored in return. Nevertheless, none of
these things vexed him, but he was content to
receive the second place, and when wronged by
the young man, himself old, an uncle by a
nephew, he was not indignant nor took it ill,
but loved him equally and ministered to him.
Again, having been victorious in that great and
terrible fight, and having mightily put to flight
the Barbarians, (Gen. xiv.) he doth not add
show to victory, nor erect a trophy. For he
wished to save only, not to exhibit himself.
Again, he entertained strangers, yet did he not
here act vaingloriously, but himself both ran to
them and bowed down to them, not as though
lie were givirg, but receiving a benefit, and he
I alleth them lords, without knowing who they
are who are come to him, and presents .his wife in
the place of a handmaiden. (Gen. xviii.) And
in Egypt too before this, when he had appeared
so extraordinary a person, and had received back
this very woman, his wife, and had enjoyed so
great honor (Gen. xii.) he showeth it to no
man. And though the inhabitants of the place
called him prince, he himself even laid down the
price of the sepulchre. (Gen. xxiii. 6.) And
when he sent to betroth a wife for his son, he
gave no command to speak in high and dignified
terms of him, (Gen. xxiv.) but merely to bring
the bride.
[11.] Wilt thou examine also the conduct of
those under grace, when from every side great
was the glory of the teaching flowing round
them, and wilt thou see then also this passion
cast out ? Consider, I pray, this same Apostle
who speaks these things, how he ever ascribes
the whole to God, how of his sins he makes
mention continually, but of his good deeds
never, unless perchance it should be needful to
correct the disciples ; and even if he be com-
pelled to do this, he calls the matter folly, and
yields the first place to Peter, and is not asham-
ed to labor with Priscilla and Aquila, and
every where he is eager to show himself lowly,
not swaggering in the market place, nor carry-
ing crowds with him. but setting himself down
among the obscure. Wherefore also he said,
"but his bodily presence is weak." (2 Cor. x:
10.) i. e., easy to be despised, and not at all
accompanied with display. And again, "I
pray that ye do no evil, not that we may appear
approved." And what marvel if he despise this
glory? seeing that he despises the glory of
heaven, and the kingdom, and hell, for that
which was pleasing unto Christ: for he wishes^
himself to be accursed from Christ for the glcry
of Christ. For if he saith that he is willing to
suffer this for the Jews' sake, he saith it on this
account that none of those without understand-
ing might think to take to himself the promises
made to them. If therefore he were ready to
pass by those things, what marvel is it if he
despise human things?
[12.] But the men of our time are over-
whelmed by all things, not by desire of glory
only, but also, on the other hand, by insult and
fear of dishonor. Thus, should any one praise,
it would puff thee up, and if he blame, it would
cast thee down. And as weak bodies are by
common accidents injured, so also souls which
grovel on earth. For such not poverty alone,
but even wealth destroys, not grief only, but
likewise joy, and prosperity more than adversity.
For poverty compels to be wise, but wealth leads
on oftentimes into some great evil. And as
men in a fever are hard to be pleased in any
thing, so also they that are depraved in miiid on
every side receive hurt.
Knowing therefore these things, let us not
shun poverty, let us not admire riches : but pre-
pare our soul to be sufficient for all estates.
For so any one building an house doth not con-
sider how neither rain may descend, nor sun-
beam light on it, (for this were impossible,)
but how it may be made capable of enduring all.
And he again that builds a ship doth not fashion
and design any thing to keep waves from break-
ing against it, or any tempest from rising in the
sea: (for this too were impossible:) but that
' [Rather he coulii wish, i. e., if it were proper. C.]
214
WORKS OF ST. CHRYSOSTOM.
[Homily XXXV.
the sides of the ship may be ready to meet all.
And again, he that ( ares for the body doth not
look to this that there may be no inequality
in the temperature, but that the body may
easily endure all these things. So accordingly
let us act in respect of the soul, and neither
be anxious to fly poverty nor to become rich,
but to regulate each of them for our own
safety.
AVherefore, letting alone these things, let us
render our soul meet both for wealth and pov-
erty. For although no calamity, such as man
is subject to, befall, which is for the most part
impossible, even thus, better is he that seeks not
wealth, but knows how to bear all things easily
than he that is always rich. And why ? First,
such an one hath his safety from within, but the
other from without. And as he is a better
soldier who trusts to his bodily powers and skill
in fighting, than he that hath his strength in his
armor only; so he that relies on his wealth,
compared with him that is fenced in by his
virtue, is inferior. Secondly, because even if
he do not fall into poverty, it is impossible that
■ he should be without trouble. For wealth hath
many storms and troubles ; but not so virtue, but
pleasure only and safety. Yea, and it puts a
man out of the reach of them that lay snares for
him, but wealth quite the contrary, rendering
him easy to be attacked and taken. And as
among animals, stags and hares are of all most
easily taken through their natural timidity, but
the wild boar, and the bull, and the lion, would
not easily fall in the way of the liers-in-wait ;
just so one may see in the case of the rich, and
of them that live voluntarily in poverty. The
one is like the lion and the bull, the other like
the stag and the hare. For whom doth not the
rich man fear? Are there not robbers, poten-
tates, enviers, informers? And why speak I of
robbers and informers, in a case where a man
suspects his very domestics ?
[13.] And why say I, "when he is alive?"
Not even when dead is he freed from the vil-
lainy of the robbers, nor hath death power to
set him in safety, but the evil doers despoil him
even when dead, so dangerous a thing is wealth.
For not only do they dig into houses, but they
even burst open tombs and coffins. What then
can be more wretched than this man, since not
even death can furnish him with this security,
but that wretched body, even when deprived of
life, is not freed from the evils of life, those that
commit such wickedness hastening to war even
with dust and ashes, and much more griev-
ously than when it was alive? For then, it
might be, entering his storehouse, they would
remove his chests, but abstain from his person,
and would not take so much as to strip the body
itself; but now the accursed hands of the tomb-
breakers do not even abstain from these, but
move and turn it about, and with much cruelty
insult it. For after it hath been committed to
the ground, having stripped it both of its
covering of earth and of that which its grave-
clothes constitute, they leave it thus to be cast
out.
What foe then so deadly as wealth, which
destroys both the soul of the living, and insults
the body of the dead, not suffering it even to lie
buried in the ground, which is common even to
the condemned and to them that have been
taken in the vilest crimes? For of them the
legislators having exacted the punishment of
death, inquire no further ; but of these, wealth
even after death exacts a most bitter punishment,
exposing them naked and unburied, a dreadful
and pitiable spectacle : since even those who
suffer this after sentence and by the anger of
their judges, do not suffer so grievously as these.
For they indeed remain unburied the first and
second day, and so are committed to the ground ;
but these, when they have been committed to
the ground, are then stripped naked and
insulted. And if the robbers depart without
taking the coffin too, there is still no thanks to
their wealth, but in this case also to their pov-
erty. For she it is that guards it. Whereas
most assuredly, had we intrusted wealth with
even so much as this, and leaving off to form it
of stone, had forged it of gold, we should have
lost this also.
So faithless a thing is wealth ; which' belongs
not so much to them that have it, as to them
that endeavor to seize it. So that it is but a
superfluous argument which aims to show that
wealth is irresistible, seeing that not even on
the day of their death do its possessors obtain
security. And yet who is not reconciled with
the departed, whether it be wild beast, or
demon, or whatever else ? The very sight being
enough to bend even one who is altogether iron,
and quite past feeling. Wherefore, you know,
when one sees a corpse, though it be an enemy
public or private whom he sees, yet he weeps
for him in common with his dearest friends ;
and his wrath is extinguished with life, and pity
is brought in. And it would be impossible, in
time of mourning and carrying out of burial,
to distinguish an enemy from him who is not
such. So greatly do all men revere their com-
mon nature, and the customs which have been
introduced respecting it. But wealth not even
on obtaining this, remits her anger against her
possessors ; nay, it renders them that have been
no way wronged enemies of the dead ; if at
least to strip the dead body be an act of per-
sons very bitter and hostile. And nature for her
part reconciles even his enemies to him then :
but wealth makes foes of them that have noth-
Homily XXXVI.]
HOMILIES ON FIRST CORINTHIANS.
215
ing to accuse him of, and cruelly intreats the
body in its utter desolation. And yet in that
case there are many things which might lead
one to pity, the fact of its being a corpse, its
inability to move, and tending to earth and cor-
ruption, the absence of any one to help : but
none of these things soften those accursed
wretches, because of the tyranny they are under
from their base cupidity. For the passion of
covetousness, like some ruthless tyrant, is at
hand, enjoining those inhuman commands, and
having made wild beasts of them, so brings
them to the tombs. Yea, like wild beasts
attacking the dead, they would not even abstain
from their flesh, if their limbs were any way
useful unto them. Such is our enjoyment of
wealth ; to be insulted even after death, and
deprived of sepulture which even the most des-
perate criminals obtain.
[14.] Are we still then, tell me, to be fond
of so grievous an enemy? Nay, I beseech you,
nay, my brethren ! but let us fly from it with-
out turning to look : and if it come into our
hands, let us not keep it within, but bind it
fast by the hands of the poor. For these are
the bonds which have more power to hold
it, and from those treasuries it will never !
more escape ; and so this faithless one abides
for the time to come faithful, tractable, tame,
the right hand of Mercy producing this effect on it.
As I have said then, if it ever come to us, let
us hand it over to her; but if it come not, let
us not seek after it, nor fret ourselves, nor count
its possessors happy ; for what sort of a notion
of happiness is this ? Unless thou wouldest
also say that those who fight with beasts are to
be envied, because those high-priced animals
are shut up and reserved by the proposers of
such contests for themselves : who however not
daring themselves to approach or to touch them,
but fearing and trembling because of them,
hand over others to them. Something like
this, I say, is the case of the wealthy, when
they have shut up their wealth in their treasur-
ies as if it were some savage beast, and day by
day receive from it innumerable wounds : in
this latter unlike to the beasts : since they,
when thou leadest them out, then, and not till
then, hurt such as meet them : but this, when
it is shut up and preserved, then destroys its
possessors and hoarders.
But let us make this beast tame. And it will
be tame, if we do not shut it up, but give it into
the hands of all who are in need. So shall we
reap from this quarter the greatest blessings,
both living in the present life with safety
and a good hope, and in the day that is to
come standing with boldness : to which may
we all attain, through the grace and mercy,
&c. &c.
HOMILY XXXVI.
I Cor. xiv. 20.
Brethren, be not children in mind; hovvbeit in malice be
ye babes, but in mind be men.
As might be expected, after his long argu-
ment and demonstration he adopts a more vehe-
ment style and abundance of rebuke; and men-
tions an example suited to the subject. For
children too are wont to gape after trifles and to
be fluttered, but of things very great they have
not so much admiration. Since then these also
having the gift of tongues, which was the low-
est of all, thought they had the whole ; there-
fore he saith, "Be not children," i. e., be not
without understanding where ye ought to be
considerate, but there be ye childlike and sim-
ple, where unrighteousness is, where vain-glory,
where pride. For he that is a babe in wicked-
ness ought also to be wise. Since as wisdom
with wickedness would not be wisdom, so also
simplicity with folly would not be simplicity, it
being requisite both in simplicity to avoid folly,
and in wisdom wickedness. For as neither
bitter nor sweet medicines in excess do good, so
neither doth simplicity by itself, nor wisdom :
and this is why Christ enjoining us to mix both
said, "Be ye wise as serpents, and harmless as
doves." (Matt. x. 16.)
But what is it to be a babe in wickedness? Not
even to know what wickedness is : yea, such he
willed them to be. Wherefore also he said,
"It is actually reported that there is fornication
among you." (i Cor. v. i.) He said not, "is
done," but is "reported :" as if he said, " ye
are not without knowledge of the thing ; ye
have heard of it some time." I say, he would
have them both to be men and children ; the
one however in wickedness, but the other in
wisdom. For so even the man may become a
man, if he be also a child : but as long as he
2l6
WORKS OF ST. CHRYSOSTOM.
[Homily XXXVI.
is not a child in wickedness, neither will he be
a man. For the wicked, instead of being
mature, will be but a fool.
Ver. 21. "In the law it is written, By men
of strange tongues and by the lips of strangers
will 1 speak unto this people ; and not even
thus will they hear me, saith the Lord."
Yet surely it is no where written in the Law,
but as I said before, he calls always the whole
of the Old Testament, the Law : both the
prophets and the historical books. And he
brings forward his testimony from Esaias the
prophet, again covertly detracting from the
glory of the gift, for their profit ; nevertheless,
even thus he states it with praise. For the
expression, " not even thus," hath force to point
out that the miracle was enough to astonish
them ; and if they did not believe, the fault
was theirs. And wherefore did God work it, if
they were not to believe ? That He might in
every case appear to do His part.
[2.] Having shown then even from the proph-
ecy, that the sign in question is not of great use,
he adds,
Ver. 22. " Wherefore tongues are for a sign,
not to them that believe, but to the unbelieving :
but prophesying is for a sign not to the unbe-
lieving, but to them that believe."
Ver. 23. " If therefore the whole Church be
assembled together, and all speak with tongues,
and there come in men unlearned or unbeliev-
ing, will they not say that ye are mad ?"
Ver. 24. ''But if all prophesy, and there
come in one unbelieving or unlearned, he is
reproved by all, he is judged by all : "
Ver. 25. "And thus the secrets of his heart
are made manifest ; and so he will fall down on
his face and worship God, declaring that God
is among you indeed."
Great in this place is the difficulty which one
seems to find arising from what is said. For if
tongues are for a sign to them that believe not,
how saith he, if they that believe not should see
you speaking with tongues, they will say that
'* ye are mad ? " And if prophecy be " not for
the unbelieving, but for them that believe,"
how shall also the unbelievers gain thereby ?
" For if there come in," saith he, " when ye
are prophesying, one that believeth not, he is
reproved by all, and judged."
And not only this, but also after this another
question hence springs up : since the tongue
will appear on the contrary greater than the
prophecy. For if the tongues are for a sign to
the unbelieving, but prophecy to them that
believe, that which draws in aliens and makes
of the household, is greater than that
which regulates those of the household.
What then is the meaning of that express-
ion? Nothing difficult nor obscure, nor
contrary to what went before, but rather
very agreeable to it, if we give heed: viz.,
that prophecy is suitable to both, but then tongue
not so. Wherefore having said of the tongue, " it
is for a sign," he adds, "not to them that
believe, but to the unbelievers," and to them
"for a sign," i. e., for astonishment, not so
much for instruction.
" But in the case of prophecy too," saith
some one, "he did the very same thing, say-
ing, ' but prophesying serveth not for the
unbelieving, but for them which believe.' For
the believer hath no need to see a sign, but
requires only teaching and catechizing. How
then sayest thou," saith he," that prophecy is of
use to both, when Paul saith ' not to the unbe-
lieving, but to them which believe? ' " If thou
wilt accurately examine, thou wilt understand
what is said. For he said not, " prophecy is
not useful to them unbelieving," but, " is not
for a sign," as the tongue," i. e., a mere sign
without profit : nor is the tongue any way use-
ful to believers ; for its only work is to astonish
and to confound ; the word " sign " being one
of those which may be taken two ways : as when
he saith, "show me a sign,"(Ps. Ixxxvi. 17.)
and adds, "for good: " and again, "I am
become as a wonder unto many," (Ps. Ixxi. 7.)
i. e., a sign.
And to show thee that he introduced the
term "sign" here, not as a thing which of
course did some good, he added that which
resulted from it. And what was this ? "They
will say," saith he, "that ye are mad " This
however not from the nature of the sign, but
from their folly. But when thou hearest of
unbelievers, do not suppose that the same per-
sons are in every case intended, but at one time
they which are incurably diseased and abide
uncorrected, and at another they which may be
changed ; such as were they who in the times of
the Apostles admire the mighty things of God
which they hear of ; such as in the case of Cor-
nelius. His meaning accordingly is this ; that
prophecy avails both among the unbelieving and
among them that believe : as to the tongue,
when heard by the unbelieving and inconsider-
ate, instead of profiting by it, they rather deride
the utterers as madmen. For, in fact, it is to
them but for a sign, i. e., in order to astonish
them merely ; whereas they who had under-
standing used also to profit by it : with a view
to which the sign was given. Even as then
there were not only certain who accused them of
dnmkenness, but many also admired them as
relating the wonderful works of God. It appears
then that the mockers were those without under-
standing. Wherefore also Paul did not simply
say, " they will say that ye are mad," but
added, " unlearned and unbelievers."
Homily XXXVI.]
HOMILIES ON FIRST CORINTHIANS.
217
But prophecy is not for a sign merely, but is
also suitable and useful for faith and for profit
unto both classes. And this, if not directly,
yet in the sequel he more clearly explained, say-
ing, "he is reproved by all. For, if all proph-
esy," saith he, "and there come in one unbe-
lieving or unlearned, he is reproved by all ; he
is judged by all; and thus are the secrets of his
heart made manifest; and so he will fall down
on his face and worship God, declaring that
God is among you indeed."
So that not in this only is prophecy greater,
in its availing with each class ', but also in
its attracting the more shameless of the unbe-
lievers. For it was not the same wonder, when
Peter convicted ^ Sapphira, which was a work
of prophecy, and when he spake with tongues :
but in the former case all shrank into them-
selves; whereas, when he spake with tongues,
he got the credit of being even beside himself.
[3.] Having said then, that a tongue profited
not, and having again qualified ^ this statement
by turning the charge upon the Jews, he pro-
ceeds to signify that it even doth injury. "And
wherefore was it given?" That it might go
forth with interpretation : since without this, it
hath even the contrary effect among them that
are without understanding. " For if," saith
he, " all speak with tongues, and there come in
unbelievers or unlearned, they will say that ye
are mad; " as indeed even the Apostles incur-
red the suspicion of being drunken : for " these
men," it saith, "are filled with new wine:
(Acts ii. 13.) but it is not the fault of the sign,
but of their unskilfulness ; therefore he added,
"unlearned and unbelievers," to show that the
notion belongs to their ignorance and want of
faith ; for, as I before said, his object is to rank
that gift not among things that are disparaged,
but among those which do not greatly profit,
and this, in order to repress them, and bring
them to a necessity of seeking for an interpreter.
For since the greater part looked not to this,
but made use of it for display and rivalry, this
is what he especially withdraws them from, inti-
mating that their credit is injured, they bring-
ing on themselves a suspicion of madness.
And this especially is what Paul continually
attempts to establish, when he wants to lead
men away from any thing : he shows that the
person suffers loss in respect of those very
things which he desires.
And do thou accordingly likewise : if thou
wouldest lead men away from pleasure, show
that the thing is bitter: if thou wouldest with-
draw them from vain-glory, show that the thing
IS full of dishonor : thus also was Paul used to
do. When he would tear away the rich from
I. e. €v aTTKTTot? *cat TTtaToty.
their love of money, he said not merely that
wealth is a hurtful thing, but also that it casts
into temptations. " P'or they that desire to be
rich," saith he," fall into a temptation." (iTim.
vi. 9.) Thus, since it seems to deliver from
temptations, he attributes to it the contrary of
that which the rich supposed. Others again
held fast by the wisdom that is without, as
though by it establishing Christ's doctrine ; he
signifies that not only it gives no aid to the cress,
but even makes it void. They held to going to
law before strangers, thinking it unmeet to be
judged by their own, as if those without were
wiser: he points out that going to law before
them that are without is shameful. They clave
to things offered in sacrifice to idols, as display-
ing perfect knowledge: he intimates that this is
a mark of imperfect knowledge, not to know
how to manage in the things which concern our
neighbors. So also here, because they were wild *
about this gift of tongues, through their love of
glory, he signifies that this on the other hand
more than any thing brings shame upon them,
not only depriving them of glory, but also
involving them in a suspicion of madness.
But he did not at once say this, but having
spoken very many things before, when he had
made his discourse acceptable, then he brings
in that topic so very contrary to their opinion.
And this in fact is no more than the common
rule; that he who intends thoroughly to shake
a deep-rooted opinion and to turn men round
to its contrary, must not at once state the oppo-
sites : otherwise he will be ridiculous in the
eyes of them that are preoccupied by the con-
trary conviction. Since that which is very
much beside expectation cannot be from the
beginning easily received, but you must first
well undermine by other arguments, and then
give it the contrary turn.
Thus for example he did when discoursing of
marriage : I mean, since many regarded it as a
thing which brings ease, and he wished to inti-
mate that the abstaining from marriage was ease ;
if he had said this at once he would not so
easily have made it acceptable : whereas now,
having stated it after much other matter and
timing its introduction exactly, he strongly
touched the hearers. This also he did in
respect of virginity. For before this having
said much, ancl after this again, at last he saith,
" I spare you," and, " I would have you to be
free from cares." (i Cor. vii. 28, 32.)
This then he doth in respect of the tongues,
showing that they not only deprive of glory,
but also bring shame upon those who have them
in the eyes of the unbelievers. But prophecy,
on the contrary, is both free from reproach
among the unbelievers, and hath very great
2l8
WORKS OF ST. CHRYSOSTOM.
[HOMTLY XXXVI.
credit and usefulness. For none will say in
regard to prophesying, "they are mad;" nor
will any one deride them that prophesy ; but,
on the contrary, will be astonished at and
admire them. For "he is reproved by all," i.
e., the things which he hath in his heart, are
brought forward and shown unto all : now it is
not the same thing for any one to come in and
see one speaking in Persian and another in
Syriac, and to come in and hear the secrets of
his own mind ; as whether he cometh in as a
tempter and with evil mind, or sincerely ; or
that such and such a thing hath been done by
him, and such another designed. For this is
much more awful and more profitable than the
other. For this cause therefore, whereas of the
tongues he saith, " ye are mad ;" not however
affirming this of himself, but of their judg-
ment: i.e., " they will say," saith he, " that ye
are mad ; ' ' here, on the contrary, he makes use
both of the verdict of the facts\ and that of
those who are the objects of the benefit. "For
he is reproved by all," saith he, "he is judged
by all ; and thus are the secrets of • his heart
made manifest ; and so he will fall down on his
face and worship God, declaring that God is
around you indeed. Seest thou that this is not
capable of two interpretations : how in the for-
nier case what is done may be doubted of, and
here and there an unbeliever might ascribe it to
madness? whereas here there will be no such
thing, but he will both wonder and worship,
first making a confession by his deeds, and then
by his words also. Thus also Nebuchadnezzar
worshipped God, saying, "Of a truth, your
God, He is the God that revealeth secrets, see-
ing thou couldest reveal this secret." (Dan. ii.
47.) Seest thou the might of prophecy, how it
changed that savage one and brought him under
instruction and introduced him to faith ?
[4.] Ver. 26. "What is it then, brethren?
When ye come together, each one hath a psalm,
hath a teaching, hath a tongue, hath a revela-
tion, hath an interpretation. Let all things be
done unto edifying."
Seest thou the foundation and the rule of
Christianity? how, as it is the artificer's work
to build, so it is the Christian's to profit his
neighbors in all things.
But since he had vehemently run down the
gift ; lest it might seem to be superfluous, for
with a view to pull down their pride and no
more, he did this: — again he reckons it with
the other gifts, saying, "hath a psalm, hath a
teaching, hath a tongue." For of old they
used also to make psalms by a gift and to teach
by a gift. Nevertheless, ' ' let all these look to
one thing," saith he, "the correction of their
' i. e., the actions of the man's life, and his conscience, which
answers to the prophecy.
neighbor: let nothing be done at random. For
if thou comest not to edify thy brother, why
dost thou come here at all ? In fact, I do not
make much account of the difference of the
gifts. One thing concerns me, one thing is my
desire, to do all things " unto edifying." Thus
also he that hath the lesser gift will outrun him
that hath the greater, if this be not wanting.
Yea, therefore are the gifts bestowed, that each
might be edified ; since unless this take place,
the gift will rather turn to the condemnation of
the receiver. For what, tell me, is the use of
prophesying? What is the use of raising the
dead, when there is none who profits by it ?
But if this be the end of the gifts, and if it be
possible to effect it in another way without
gifts, boast not thyself on the score of the
signs, nor do thou bewail thyself to whom the
gifts are denied.
[5.] Ver. 27. " And if any man speaketh in
a tongue, let it be by two, or at the most by
three, and that in turn ; and let one interpret."
Ver. 28. " But if there be no interpreter, let
him keep silence in the Church ; and let him
speak to himself, and to God."
What sayest thou, tell me? Having spoken
so much of tongues, that the gift is a thing
unprofitable, a thing superfluous, if it have no
interpreter, dost thou command again to speak
with tongues? I do not command, saith he,
neither do I forbid ; as when he saith, " if any
of them that believe not bid you to a feast and
ye be disposed to go," he saith it not laying
down a law for them to go, but not hindering
them: so likewise here. "And let him
speak to himself and to God." If he endure
not to be silent, saith he, but is so ambitious and
vain-glorious, " let him speak by himself.^" And
thus, by the very fact of so permitting, he
greatly checked and put them to shame. Which
he doth also elsewhere, discoursing of converse
with a wife and saying, "But this I say because
of your incontinency." But not so did he
speak, when he was discoursing of prophecy.
How then ? In a tone of command and legis-
lation : " Let the prophets speak, two or three."
And he no where here seeks the interpreter, nor j
doth he stop the mouth of him that prophesies
as under the former head, saying, " If there be
no interpreter, let him keep silence ; " because
in fact he who speaks in a tongue is not suffi-
cient of himself. Wherefore if any hath both
gifts, let him speak. But if he hath not, yet
wish to speak, let him do so with the interpre-
ter's aid. For the prophet is an interpreter, but
of God; whereas thou art of man. " But if
there be no interpreter, let him keep silence : "
for nothing ought to be done superfluously,
nothing for ambition. Only " let him speak to
^Ka9' eauToi'.
Homily XXXVI.]
HOMILIES ON FIRST CORINTHIANS.
219
himself and to God ;" i. e., mentally, or quietly
and without noise : at least, if he will speak.
For this is surely not the tone of one making a
law, but it may be of one who shames them
more even by his permission; as when he saith,
" but if any hunger, let him eat at home : "
and seeming to give permission, he touches
them hereby the more sharply. ' ' For ye come
not together for this purpose," saith he, " that
ye may show that ye have a gift, but that ye
may edify the hearers; " which also he before
said, " Let all things be done unto edifying."
[6.] Ver. 29. "Let the prophets speak by
two or three, and let the others discern."
No where hath he added, " at the most," as
in the case of the tongues. And how is this,
one Saith ? For he makes out that neither is
prophesy sufficient in itself, if at least he per-
mitteth the judgment to others. Nay, surely it
is quite sufficient ; and this is why he did not
stop the mouth of the prophet, as of the other,
when there is no interpreter; nor, as in his
case he said, " if there be no interpreter let him
keep silence," so also in the case of the prophet,
" if there be none to discern, let him not proph-
esy; " but he only secured the hearer; since for
the satisfaction of the hearers he said this, that
no diviner might throw himself in among them.
For of this also at the beginning he bade them
beware, when he introduced a distinction between
divination and prophecy, and now he bids them
discriminate and spy out the matter, so that no
Satanic tep-cher might privily enter.
Ver. 30. " But if a revelation he made to
another sitting by, let the first keep silence.'-'
Ver. 31. " For ye all can prophesy one by
one, that all may learn, and all may be com-
forted."
What may this be which is spoken ? "If
when thou prophesiest," saith he, "and art
speaking, the spirit of another stir him up, be
silent thenceforth." For that which he said in
thecase of the tongues, thisalso here he requires,
that it should be done "in turn," only in a
diviner way here. For he made not use of the
very expression, "in turn'?" but " if a rev-
lation be made to another. " Since what need
was there further, that when the second was
moved to prophesy the first should speak?
Ought they then both ? Nay, this were profane
and would produce confusion. Ought the first?
This too were out of place. For to this end
when the one was speaking, the Spirit moved
the other, in order that he too might say some-
what.
So then, comforting him that had been sil-
enced, he saith, " For ye all can prophesy one
by one, that all may learn, and all maybecom-
forted." Seest thou how again he states the
' ava, juepof. v. 7.
reason wherefore he doeth all things? For if
him that speaks with tongues he altogether for-
bid to speak, when he hath not an interpreter,
because of the unprofitableness ; reasonably also
he bids restrain prophecy, if it have not this
(juality, but createth confusion and disturbance
and unseasonable tumult.
Ver. 32. "And the spirits of the prophets
are subject to the prophets."
Seest thou how he put him to shame earnestly
and fearfully? For that the man might not
strive nor be factious, he signifies that the gift
itself was under subjection. For by "spirit"
here, he means its actual working. But if the
spirit be subject, much more thou its possessor
canst not justly be contentious.
[7.] Then he signifies that this is pleasing
also to God, subjoining and saying,
Ver. 33. " For God is not a God of confusion,
but of peace, as [I teach] in all the Churches of
the saints."^
Seest thou by how many reasons he leads him
to silence and soothes him, in the act of giving
way to the other ? By one thing and that the
chief, that he was not shut up by such a pro-
ceeding; "for ye all can prophesy," saith he,
"one by one." By a second, that this seems
good to the Spirit Himself; " for the spirits of
the prophets are subject to the prophets." Be-
sides these, that this is according to the mind of
God ; "for God," saith he, " is not a God of
confusion, but of peace : " and by a fourth, that
in every part of the world this custom prevails,
and no strange thing is enjoined upon them.
For thus, saith he, "I teach in all the Churches
of the saints."
What now can be more awful than these
things? For in truth the Church was a heaven
then, the Spirit governing all things, and mov-
ing each one of the rulers and making him
inspired. But now we retain only the symbols
of those gifts. For now also we speak two or
three, and in turn, and when one is silent,
another begins. But these are only signs and
memorials of those things. Wherefore when we
begin to speak, the people respond, "with thy
Spirit^," indicating that of old they thus used to
speak, not of their own wisdom, but movea by
the Spirit. But not so now : (I speak of mine
own case so far.) But the present Church is like
a woman who hath fallen from her former pros-
perous days, and in many respects retains the
symbols only of that ancient prosperity ; dis-
playing indeed the repositories and caskets of
' [Chrysostom connects this clause with what precedes as do
Alford, Tregelles, Edwards and the Rev. Ver. He is doubtless
rieht here, but not in his addition of Si6a.iTiiai, for which there is no
adequate support. C]
' The " Anaphora," or more solemn part of the Liturgy begins
with the Versiclc and Response here alluded to, in the Clementine
Liturgy, and in those of St. Mark, St. Chrysostom, St. Basil, and
the Roman Missal.
220
WORKS OF ST. CHRYSOSTOM.
[Homily XXXVI.
her golden ornaments, but bereft of her wealth :
such an one doth the present Church resenable.
And I say not this in respect of gifts : for it
were nothing marvelous if it were this only : but
in respect also of life and virtue. Thus the list
of her widows, and the choir of her virgins, then
gave great ornament to the churches : but now
she is made desolate and void, and the tokens
only remain. There are indeed widows now,
there are also virgins ; but they retain not that
adornment which women should have who pre-
pare themselves for such wrestlings. For the
special distinction of the virgin is the caring for
the things of God alone, and the waiting on Him
without distraction : and the widow's mark
too should be not so much the not engaging in
a second marriage, as the other things, charity
to the poor, hospitality, continuing instant in
prayers, all those other things, which Paul writ-
ing to Timothy requires with great exactness.
One may see also the married women exhibiting
among us great seemliness. But this is not the
only thing required, but rather that sedulous
attention to the needy, through which those
women of old shone out most brightly. Not as
the generality now-a-days. For then instead of
gold they were clothed with the fair array of
almsgiving : but now, having left off this, they
are decked out on every side with cords of
gold woven of the chain of their sins.
Shall I speak of another repository too emp-
tied of its hereditary splendor? They all met
together in old time and sang psalms in common.
This we do also now : but then among all was
there one soul and one heart : but now not in
one single soul can one see that unanimity,
rather great is the warfare every where.
" Peace," even now, ''to all,"^ he that pre-
sides in the Church prays for, entering as it
were into his Father's house : but of this peace
the name is frequent, but the reality no where.
[8.] Then the very houses were churches:
but now the church itself is a house, or rather
worse than any house. For in a house one may
see much good order : since both the mistress
of the house is seated on her chair with all
seemliness, and the maidens weave in silence,
and each of the domestics hath his appointed
task in hand. But here great is the tumult,
great the confusion, and our assemblies differ in
nothing from a vintner's shop, so loud is the
laughter, so great the disturbance ; as in baths,
as in markets, the cry and tumult is universal.
And these things are here only : since elsewhere
it is not permitted even to address one's neigh-
bor in the c'nurch, not even if one have re-
ceived back a »long absent friend, but these
things are done without, and very properly.
' See Bingham, xiii. 8. 13. ; S. Chrys. 3 Horn, in Coloss. t. iv.
106. Ed. Savile.
For the church is no barber's or perfumer's
shop, nor any other merchant's warehouse in
the market-place, but a place of angels, a place
of archangels, a palace of God, heaven itself.
As therefore if one had parted the heaven and
had brought thee in thither, though thou
shouldest see thy father or thy brother, thou
wouldest not venture to speak ; so neither here
ought one to utter any other sound but those
which are spiritual. For, in truth, the things
in this place are also a heaven.
And if thou believest not, look to this table,
call to mind for Whose sake it is set, and why :
consider Who it is that is coming forth here ;
tremble with awe even before the time. For so,
when one sees the throne only of a king, in
heart he rises up, expecting the king's coming
forth. And do thou accordingly thrill with awe
even before that thrilling moment: raise up
thyself, and before thou seest the veils drawn
aside and the choir of angels marching forth, as-
cend thou to the very heaven.
But the uninitiated knows not these things.
Well then, it is necessary with a view to him
also to introduce other topics. For neither
towards him shall we want reasons able to stir
him up thoroughly and cause him to soar.
Thou then who knowest not these things, when
thou shalt hear the prophet ^ saying, "Thus
saith the Lord," quit the earth, ascend thou also
unto heaven, consider who it is that by him
discourses with thee.
But as things are, for a buffoon who is moving
laughter or for a whorish and abandoned
woman, so vast an assemblage of spectators is
set, listening in entire quietness to what is
spoken, and this when none commands silence^;
and there is neither tumult, nor cry, nor any
the least noise : but when God is speaking from
heaven on subjects so awful, we behave our-
selves more impudently than dogs, and even to
the harlot women we pay greater respect than to
God.
Doth it make your flesh creep to be told of
these things? Nay then, much rather let it
creep when ye do them.
[9.] That which Paul said of them that des-
pised the poor and feasted alone, "What, have
ye not houses to eat and to drink in? or despise
ye the Church of God, and shame them that
"^ Because the Catechumens and others, as it seems, were al-
lowed to hear the Lessons read, though not to be present at what
was strictly called the Communion Service. See Bingham, .\iv.
iii. I.
' An allusion to the injunctions for silence used by the Deacon
occasionally in the Church: see Bingham, ii. 20. 14 rand the Apost.
Constit. ii. 57. as quoted by him ; " Let the Deacon oversee the
people, that none whisper, or doze, or laugh, or nod ; " and after-
wards in the time of the offering, " Let some of the Deacons ob-
serve the people, and make silence among them." Chrys. Horn. 24.
on Acts, says, "Prayer is going on, and here are young persons
talking and jesting with one another even while on their knees.
Do thou who standest by, young or old. rebuke them, if thou seest
it ; reprimand them more sharply; if he take it not well, call the
Deacon."
Homily XXXVI.]
HOMILIES ON FIRST CORINTHIANS.
221
have not?" (i Cor. xi. 22.) — the same allow
me also to say of those who make a disturbance
and hold conversations in this place. " What?
have ye not houses to trifle in? or despise ye
the Church of God, and corrupt those even who
would be modest and quiet? " " But it is sweet
and pleasant for you to converse with your
friends." I do not forbid this, but let it be
done in the house, in the market, in the baths.
For the church is not a place of conversation,
but of teaching. But now it differs not from
the market ; nay, if it be not too bold a word,
haply, not even from the stage ; in such sort do
the women who assemble here adorn them-
selves more wantonly than the unchaste who
are to be found there. Accordingly we see that
even hither many profligates are enticed by
them ; and if any one is trying or intending to
corrupt a woman, there is no place, I suppose,
that seems to him more suitable than the
church. And if anything be to be sold or
bought, the church appears more convenient
than the market. For on such subjects also
there is more talk here than in the shops them-
selves. Or if any wish to say or to hear any
scandal, you will find that this too is to be had
here more than in the forum without. And if
you wish to hear any thing of political matters,
or the affairs of private families, or the camp,
go not to the judgment-hall, nor sit in the
apothecary's shop ; for here, here I say are
those who report all these things more ac-
curately ; and our assemblies are any thing
rather than a church.
Can it be that I have touched you to the
quick ? I for my part think not. For while ye
continue in the same practices, how am I to
know that you are touched by what hath been
said ? Therefore I must needs handle the same
topics again.
Are these things then to be endured? Are
these things to be borne ? We weary and distract
ourselves every day that ye may not depart without
having learned something useful : and none of
you go away at all the better, but rather injured
the more. Yea, and "ye come together unto
judgment," having no longer any cloak for your
sin, and ye thrust out the more modest, disturb-
ing them with your fooleries on every side.
But what do the multitude say ? " I do not
hear what is read," saith one, " nor do I know
what the words are which are spoken." Be-
cause thou makest a tumult and confusion,
because thou comest not with a reverent soul.
What sayest thou? "I know not what things
are said." Well then, for this very reason
oughtest thou to give heed. But if not even
the obscurity stir up thy soul, much more if
things were clear wouldest thou hurry them by.
Yea, this is the reason why neither all things are
clear, lest thou shouldest indulge indolence ;
nor obscure, lest thou shouldest be in despair.
And whereas that eunuch and barbarian (Acts
viii. 20.) said none of these things, but sur-
rounded as he was with a crowd of so important
affairs and on his journey, had a book in his
hands and was reading : dost thou, both abound-
ing in teachers, and having others to read to
thee privately^ allege to me thine excuses and
pretexts ? Knowest thou not what is said ? Why
then pray that thou mayest learn : but sure it is
impossible to be ignorant of all things. For
many things are of themselves evident and clear.
And further, even if thou be ignorant of all,
even so oughtest thou to be quiet, not to put out
them that are attentive ; that God, accepting
thy quietness and thy reverence, may make the
obscure things also plain. But canst thou not
be silent? Well then, go out, not to become a
mischief to others also.
For in truth there ought to be but one voice
in the church always, even as there is but one
body. Therefore both he that reads utters his
voice alone, and the Bishop himself is content
to sit in silence; and he who chants chants
alone; and though all utter the response, the
voice is wafted as from one mouth. And he
that pronounces a homily pronounces it alone.
But when there are many conversing on many
and diverse subjects, why do we disturb you for
no good? since surely unless ye thought that
we are but disturbing you for no good, ye would
not in the midst of our speech on such high
matters, discourse on things of no consequence.
[10.] Therefore not in your conduct only, but
in your very estimation of things, there is
great perversion. And ye gape after super-
fluities, and leaving the truth pursue all sorts of
shadows and dreams. Are not all present things
a shadow and dreams, and worse than a shadow ?
For both before they appear, they fly away ; and
before they are flown, the trouble they give is
much, and more than the pleasure. Let one
acquire in this world and bury in the earth ever
such abundance of wealth, yet when the night
is past, naked he shall depart hence, and no
wonder. Since they too who are rich but in a
dream, on rising from their couch have nothing
of what they seemed to have while sleeping. So
also are the greedy of gain : or rather not so,
but in a much worse condition. For he that
dreams of being rich, neither hath the money
which he fancied he had, nor is any other mis-
chief found to have accrued to him from this
phantasy when he arises, but this man is both
deprived of his riches, and hath also to depart,
filled with the sins which arise out of them;
and in his wealth having but enjoyed a phantasy,
tone.
ifirai'aYicwO'KOi'Taf , perhaps, ' repeating what is read in a lowet
222
WORKS OF ST. CHRYSOSTOM.
[Homily XXXVII.
the evils resulting from his wealth he sees not in
fancy anymore, but in the very truth of things;
and his pleasure was in dreams, but the punish-
ment ensuing on his pleasure turns out no more
a dream, but is matter of actual experience.
Yea rather, even before that punishment, even
here he pays the heaviest penalty, in the very
collecting of his wealth wearing into himself in-
numerable sadnesses, anxieties, accusations, cal-
umnies, tumults, perturbations.
In order therefore that we may be delivered
both from the dreams and from the evils that are
not in dreams, instead of covetuousness let us
choose almsgiving, instead of rapine, mercy to
mankind. For thus we shall obtain the good
things both present and to come, through the
grace and mercy of our Lord Jesus Christ, with
Whom, to the Father, with the Holy Ghost,
be glory, power, honor, now and ever, and
world without end. Amen.
HOMILY XXXVII
I Cor. xiv. 34.
Let your women keep silence in the churches : for it is
not permitted unto them to speak ; but let them be
in subjection, as also saith the law.
Having abated the disturbance both from the
tongues and from the prophesy ings ; and having
made a law to prevent confusion, that they who
speak with tongues should do this in turn, and
that they who prophesy should be silent when
another begins ; he next in course proceeds to
the disorder which arose from the women, cut-
ting off their unseasonable boldness of speech :
and that very opportunely. For if to them that
have the gifts it is not permitted to speak incon-
siderately, nor when they will, and this, though
they be moved by the Spirit ; much less to those
women who prate idly and to no purpose.
Therefore he represses their babbling with much
authority, and taking the law along with him,
thus he sews up their mouths; not simply
exhorting here or giving counsel, but even lay-
ing his commands on them vehemently, by the
recitation of an ancient law on that subject.
For having said, " Let your women keep silence
in the churches; " and, " it is not permitted unto
them to speak, but let them be in subjection ; "
he added, "as also saith the law." And where
doth the law say this? " Thy desire shall be to
thy husband, and he shall rule over thee."
(Gen. iii. 16.) Seest thou the wisdom of Paul,
what kind of testimony he adduced, one that
not only enjoins on them silence, but silence too
with fear ; and with as great fear as that where-
with a maid servant ought to keep herself quiet.
Wherefore also having himself said, " it is not
permitted unto them to speak," he added not,
"but to be silent," but instead of "to be
silent," he set down what is more, to wit, " the
being in subjection." And if this be so in
respect of husbands, much more in respect of
teachers, and fathers, and the general assembly
of the Church. "But if they are not even to
speak," saith one, " nor ask a question, to what
end are they to be present ? ' ' That they may
hear what they ought ; but the points which are
questioned let them learn at home from their
husbands. Wherefore also he added,
Ver. 35. "And if they would learn any
thing, let them ask their own husbands at home. ' '
Thus, " not only, as it seems, are they not
allowed to speak," saith he, "at random, but
not even to ask any question in the church."
Now if they ought not to ask questions, much
more is their speaking at pleasure contrary to
law. And what may be the cause of his setting
them under so great subjection ? Because the
woman is in some sort a weaker being and
easily carried away and light minded. Here
you see why he set over thern their husbands as
teachers, for the benefit of both. For so he
both rendered the women orderly, and the hus-
bands he made anxious, as having to deliver to
their wives very exactly what they heard.
Further, because they supposed this to be an
ornament to them, I mean their speaking in
public ; again he brings round the discourse to
the opposite point, saying, " For it is shameful
for a woman to speak in the church." That is,
first he made this out from the law of God,
then from common reason and our received cus-
tom ; even when he was discoursing with the
women about long hair, he said, " Doth not
even nature herself teach
you
(c.
XI.
M-)
And everywhere thou mayest find this to be his
manner, not only from the divine Scriptures,
but also from the common custom, to put them
to shame.
[2.] But besides these things, he also shames
them by consideration of what all agreed on.
Homily XXXVII.]
HOMILIES ON FIRST CORINTHIANS.
223
and what was every where prescribed ; which
topic also here he hath set down, saying,
Ver. ;^6. "What? was it from you that the
word of God went forth ? or came it unto you
alone?"
Thus he brings in the other Churches also as
holding this law, both abating the disturbance
by consideration of the novelty of the thing,
and by the general voice making his saying
acceptable. Wherefore also elsewhere he said,
"Who shall put you in remembrance of my ways
which be in Christ, even as I teach everywhere
in all the Churches." (i Cor. iv. 17.) And
again, " God is not a God of confusion, but of
peace, as in all the Churches of the saints. ' (c.
xiv. 33.) .\nd here, "What ? was it from you
that the word of God went forth ? or came it
unto you alone ? " i. e., " neither first, nor alone
are ye believers, but the whole world." Which
also writing to the Colossians he said, "even
as it is bearing fruit and increasing in all the
world," (Coloss. i. 6.) speaking of the Gospel.
But he turns it also at another time to the
encouragement of his hearers ; as when he
saith that theirs were the first fruits, and were
manifest unto all. Thus, writing to the Thes-
salonians he said, " For from you hath sounded
forth the word of God," and, "in every place
your faith to God-ward is gone forth." (i Thes.
i. 8.) And again to the Romans, "Your faith
is proclaimed throughout the whole world'."
For both are apt to shame and stir up, as well
the being commended of others, as that
they have others partakers in their judgment.
Wherefore also here he saith ; "What ? was it
from you that the word of God went forth ? or
came it unto you only?" "For neither can
ye say this," saith he ; " we were made teach- ,
ers to the rest, and it cannot be right for us to |
learn of others ; " nor, "the faith remained in
this place only, and no precedents from other
quarters ought to be received." Seest thou by
how many arguments he put them to shame ?
He introduced the law, he signified the shame-
fulness of the thing, he brought forward the
other Churches. 2
[3.] Next, what is strongest of all he puts
last, saying, " God ordains these things even at
this time by me."
Ver. 37. Thus : " if any man thinketh him-
self to be a prophet, or spiritual, let him take
' Rom. i. 8. KarayyeW^Tat.
" [The sharp rebuke contained in this verse is restricted by
Meyer to the regulation laid down respecting women, but it rather
refers, as Chrysostom views it, to all the points touched upon in the
I'feceding discussion. As Principal Edwards says, " The Corin-
ihians acted as if they had originated the Gospel or were the only
Christian Church ; that is, as if the Gospel took its coloring from
Jocal influences and were not broad as humanity itself nor destined
to survive nationalities." He thinks too that it is a question
whether they asked the Apostle's advice .as touching the Spiritual
gifts, as the way in which that subject is introduced in the first
verse of the twelfth chapter as well as the words of this verse make
it doubtful. C.]
knowledge of the things which I write unto you
that they are the commandments of the Lord.'
Ver. 38. "But if any man is ignorant, let
him be ignorant."
And wherefore did he add this ? Intimating
that he is not using violence nor contention,
which is a sign of them who wish not to set up
their own things, but aim at what is profitable
to others. Wherefore also in another place he
saith, "But if any man seemeth to be conten-
tious, we have no such custom." (r Cor. xi.
16.) But he doth not this everywhere, but
only where the offences are not very great,
and then rather as putting them to shame.
Since when he discourses of other sins, he
speaks not thus. But how ? " Be not deceived :
neither fornicators, nor effeminate, shall inherit
the kingdom of God." (i Cor. vi. 9, 10.)
And again, " Behold, I Paul say unto you, that
if ye receive circumcision, Christ will profit you
nothing." (Gal. v. 2.) But here, since his
discourse was of silence, he doth not very
keenly inveigh against them, by this very thing
attracting them the more. Then, as he is ever
wont to do, unto the former subject whence he
digressed to say these things, he brings back
his discourse as follows :
Ver. 39. " Wherefore, brethren, desire earn-
estly to prophesy, and forbid not to speak with
tongues. ' '
For this too is his wont, not only to work out
what is before him, but also starting from that
to set right whatever seems to him in any way
akin to it, and again to return to the former, so
as not to appear to wander from the subject.
For so when he was discoursing of their concord
in their banquets, he digressed to their Com-
munion in the Mysteries, and having thence put
them to shame, he returns again to the former,
saying, " Wherefore, when ye come together to
eat, wait one for another." (i Cor. xi. 33.)
And here, accordingly, having discoursed of
good order in their gifts, and of its being a duty
neither to faint in the lesser, nor to be puffed
up on account of the greater ; then having made
an excursion from thence to the sobriety becom-
ing women and having established it, he returns
again to his subject, saying, " Wherefore, breth-
ren, desire earnestly to prophesy, and forbid not
to speak with tongues." Seest thou how to the
end he preserved the difference of these? And
how he signifies that the one is very necessary,
the other not so? Wherefore of the one he
saith, "desire earnestly^," but of the other,
" forbid not."
[4.] Then, as in brief summary, setting all
things right, he adds the words,
Ver. 40. "Let all things be done decently
and in order."
224
WORKS OF ST. CHRYSOSTOM.
[Homily XXXVII.
Again giving a blow to them who chose to
behave themselves unseemly without cause, and
to incur the imputation of madness; and who
keep not their proper rank. For nothing doth
so build up as good order, as peace, as love;
even as their contraries tend to pull down. And
not only in things spiritual, but also in all others
one may observe this. Thus whether it be in a
dance, or a ship, or in a chariot, or a camp, if
thou shouldest confound the order, and casting
the greater out of their proper place, shouldest
bring in the lesser into their rank, thou destroy-
est all, and thus things are turned upside down.
Neither let us then destroy our order, nor place
the head below and the feet above: now this is
done when we cast down right reason, and set
our lusts, passions, and pleasure, over the
rational part : whence violent are the billows,
and great the confusion, and intolerable the
tempest, all things being wrapt in darkness.
And, if thou wilt, let us first examine the
unseemliness which arises herefrom, and then
the loss. How then may this be clear to us, and
thoroughly known? Let us bring forward a
man in that frame of mind ; enamoured of a
harlot and overcome by a dishonorable passion ;
and then we shall see the mockery which this
comes to. For what can be baser than a man
watching the doors before the harlots' chambers,
and beaten by a whorish woman, and weeping,
and lamenting, and turning his glory into
shame ? And if thou wilt also see the loss, call
to mind, I pray, the expenditure of money, the
extreme risks, the contests with rival lovers, the
wounds, the stripes received in such affrays.
Such also are they who are holden by the lust
of wealth ; or rather they behave themselves
more unseemly. For whereas these are wholly
occupied about one person ; the covetous busy
themselves about all men's substance alike, both
poor and rich, and long for things that are not ;
a thing which above all denotes the wildness of
their passion. For they say not, " I would fain
have the substance of such a person or of such
another," only, but they want the very moun-
tains to be gold, and the housesandall that they
see ; and they go forth into another world, and
this passion they feel to a boundless degree, and
at no point cease from their lusting. What dis-
course can set before us the tempest of those
thoughts, the waves, the darkness? And where
the waves and tempest are so great, what pleas-
ure can there be? There is not any; but
tumult, and anguish, and black clouds which
instead of rain bring great sorrow of heart : the
kind of thing which is wont to happen in the
case of those who are enamoured of beauty not
their own. Wherefore they who have no pas-
sionate love at all are in more pleasure than any
lovers.
[5.] This however no man would gainsay.
But to me even he who loves, but restrains his
passion, seems to live more pleasurably than he
who continually enjoys his mistress. For though
the proof be rather difficult, nevertheless even at
that disadvantage the argument must be ventured
on : the cause of the increased difficulty not be-
ing the nature of the thing, but because of the
want of meet hearers for this high morality.
Thus : whether is it pleasanter, tell me, to the
lover, to be despised by his beloved, or to be
honored, and to look down upon her? Evidently
the latter. Whom then, tell me, will the harlot
value more? Him that is a slave to her and is
already led captive at her will, or him that is above
her nets and soareth higher than her arrows? Every
one must see, the latter. And about whom will
she take more thought, the fallen, or him that is
not yet so ? Him that is not yet so, of course.
And which will be more an object of desire, he
who is subdued, or he who is not yet taken ?
He who up to this time is not yet taken, .^nd
if ye disbelieve it, I will produce my proof from
what takes place within yourselves. As thus :
of which woman would a man be more enam-
ored ; one that easily submits and gives her-
self up to him, or one that denies,, and gives him
trouble? Evidently of this last ; since hereby
the longing is more vehemently kindled. Of
course then in the woman's case also exactly the
same thing will happen. And him will they honor
and admire more who looks down upon them.
But if this be true, so likewise is the other, that
he enjoys greater pleasure who is more honored
and beloved. Since the general too lets alone
the city that hath been once taken, but that
which stands out and maintains the struggle he be-
sets with all diligence : and the hunter, when
the animal is caught, keeps it shut up in dark-
ness as the harlot doth her lover, but pursues
that which flies from him.
But I shall be told, " the one enjoys his de-
sire, the other not so." But freedom from
disgrace, and from being a slave under her
tyrannical commands, the not being led and
dragged about by her as a drudge, beaten, spit
upon, pitched head foremost; dost thou con-
sider this to be a small pleasure, tell me ? Nay,
if one would accurately examine these things,
and were able to gather into one their insults,
complaints, everlasting quarrels, some arising
from their tempers, others from their wanton-
ness, their enmities, and all the rest, such as
they only that feel them know ; — he will find
that there is no war but hath more truces than
this wretched life of theirs. What pleasure then
meanest thou, tell me? The temporary and
brief enjoyment of intercourse ? But this speed-
ily doth strife overtake, and storms, and rage,
and the same madness again.
Homily XXXVII. J
HOMILIES ON FIRST CORINTHIANS.
225
[6.] And these things have been said by us,
as one would speak discoursing with licentious
youths, who do not very patiently submit to
hear our discourses of the kingdom and of hell.
And now that we are bringing forward these
topics also, it is not even possible to say how
great is the pleasure of the continent; if one
frame in one's own mind his crowns, his re-
wards, his converse with the angels, the pro-
claiming of him before the world, his boldness,
those blessed and immortal hopes of his.
"But intercourse hath a certain pleasure:"
for this they are continually repeating : " while
the continent continually suffers pain contending
with the tyranny of nature." Nay, but one
shall find just the contrary result. For this
violence and tumult is present with the unchaste
rather : there being in his body a violent tem-
pest, and no sea in a storm so grievously vexed
as he; never withstanding his passion, but ever
receiving blows from it ; as the possessed and
they that are continually rent in the midst by
evil spirits. Whereas the temperate like a noble
champion continually giving blows to it, reaps
the best of pleasures, and sweeter than ten
thousand of that kind; and this victory and his
good conscience, and those illustrous trophies,
are ornaments for him continually to deck him-
self withal.
As to the other, if after his intercourse he hath a
little respite, it must be counted nothing. For
again the storm comes on, and again there are
waves. But he that commands himself doth
not suffer this tumult to lay hold of him at all,
nor the sea to arise, nor the wild beast to roar.
And even if he endure some violence in restrain-
ing such an impulse, yet so doth the other also,
continually receiving blows and stabs, and un-
able to endure the sting : and it is like as if
there were a wild horse furious and struggling,
and one should check with the bridle, and hold
him in with all skill: while another giving him
the rein to escape the trouble, were dragged
along by him and carried hither and thither.
If I have spoken these things more plainly
than is becoming, let no man blame me. For I
desire not to make a brave show by a gravity of
words, but to make my hearers grave.
Therefore also the prophets spare no such
words, wishing to extirpate the licentiousness of
the Jews, but do even more nakedly inveigh
against them than we do now in the things we
have spoken. For so a physician wishing to
remove an ulcer doth not consider how he may
keep his hands clean, but how he may rid the
I patient of the ulcer ; and he who would raise on
' high the lowly, first makes himself lowly ; and
j he who seeks to slay the conspirator stains him-
i self with blood as well as the other, and this
15
makes him the more brilliant. Since if one
were to see a soldier returning from the war,
stained with gore and blood and brains, he will
not loathe him nor turn from him on this account,
but will even admire him the more. So then
let us do, when we see any one returning, cov-
ered with blood after the slaughter of his evil
desire, let us the more admire him and become
partakers of his battle and victory, and say to those
who indulge this wild love, " show us the plea-
sure you derive from lust ; for the continent
hath that which comes of his victory, but thou
none from any quarter. But if ye should men-
tion that which is connected with the criminal
act, yet the other is more manifest and satisfac-
tory. For thou hast from the enjoyment some-
thing brief and hardly apparent ; but he from his
conscience, hath both a greater and an enduring
and a sweeter joy. The company of a woman
hath surely no such power as self-command, to
preserve the soul undisturbed and give it wings."
Well then : the continent man, as I said, thus
evidently makes his pleasure out to us : but in
thy case I see the dejection arising from defeat,
but the pleasure, desiring to see, I find not.
For what dost thou consider the moment of
pleasure ? That before the criminal action ?
Nay, it is not so, for it is a time of madness and
delirium and frenzy : to grind the teeth and be
beside one's self is not any pleasure : and if it
were pleasure, it would not produce the same
effects on you which they who are in pain
endure. For they who strike with their fists and
are stricken grind their teeth, and women in
travail distracted with pains do the same. So
that this is no pleasure, but frenzy rather, and
confusion, and tumult. Shall we say then, the
time after the action? Nay, neither is this.
For neither could we say that a woman just
delivered is in pleasure, but in release from
certain pains. But this is by no means plea-
sure, but weakness rather and falling away : and
there is a great difference between these two.
What then is the time of pleasure, tell me ? There
is none. But if there be any, it is so brief as
not even to be apparent. At least, having zeal-
ously sought in a great many ways to detect and
apprehend it, we have not been able. But the
time of the chaste man's pleasure is not such,
rather it is wider and evident to all. Or rather,
all his life is in pleasure, his conscience crowned,
the waves laid, no disturbance from any quarter
arising within him.
Since then this man's life is more in pleasure,
while the life spent in love of pleasure is in
dejection and disquiets ; let us flee from licen-
tiousness, let us keep hold on continence, that we
may also obtain the good things to come,
through the grace and mercy, &c., &c.
HOMILY XXXVIII.
I Cor. XV. I, 2.
Now I make known unto you, brethren, the gospel
which I preached unto you, which also ye received,
wherein also ye stand; by which also ye are
saved : in what words I preached it unto you.i
Having finished the discourse of spiritual
gifts, he passes to -that which is of all most
necessary, the subject of the resurrection. For
in this too they were greatly unsound. And as
in men's bodies, when the fever lays actual hold
of their solid parts, I mean the nerves and the
veins and the primary elements, the mischief
becomes incurable unless it receive much atten-
tion ; just so at that time also it was like to
happen. Since to the very elements of godli-
ness the mischief was proceeding. Wherefore
also Paul uses great earnestness. For not of
morals was his discourse henceforth nor about
one man's being a fornicator, another covetous,
and another having his head covered ; but about
the very sum of all good things. For touching
the resurrection itself they were at variance.
Because this being all our hope, against this
point did the devil make a vehement stand, and
at one time he was wholly subverting it, at
another his word was that it was "past al-
ready;" which also Paul writing to Timothy
called a gangrene, I mean, this wicked doctrine,
and those that brought it in he branded, saying,
" Of whom is Hymenoeus and Philetus, who
concerning the truth have erred, saying that the
resurrection is past already, and overthrow the
faith of some." (2 Tim. ii. 17, 18.) At one
time then they said thus, but at another that the
body rises not again but the purification of the
soul is the resurrection.
But these things that wicked demon per-
suaded them to say, not wishing to overturn the
resurrection only, but also to show that all the
things done for our sakes are a fable. For if
they were persuaded that there is no resurrec-
tion of bodies, he would have gradually per-
suaded them that neither was Christ raised.
And thereupon he would introduce also this in
due course, that He had not come nor had done
what He did. For such is the craft of the
devil. Wherefore also Paul calls it " cunning
226
craftiness^," because he doth not straightway
signify what he intends to effect, for fear of
being detected, but dressing himself up in a
mask of one kind, he fabricates arts of another
kind : and like a crafty enemy attacking a city
with walls, he secretly undermines it from be-
low : so as thereby to be hardly guarded against
and to succeed in his endeavors. Therefore
such snares on his part being continually detec-
ted, and these his crafty ambushes hunted out
by this admirable and mighty man, he said,
"For we are not ignorant of his devices." (2
Cor. ii. II.) So also here he unfolds his whole
guile and points out all his stratagems, and
whatsoever he would fain effect, Paul puts before
us, with much exactness going over all. Yea,
and therefore he put this head after the rest,
both because it was extremely necessary and
because it involves the whole of our condition.
And observe his consideration : how first hav-
ing secured his own, he then proceeds even
beyond in his discourse, and them that are with-
out he doth abundantly reduce to silence. Now
he secures his own, not by reasonings, but by
things which had already happened and which
themselves had received and believed to have
taken place : a thing which was most of all apt
to shame them, and capable of laying hold on
them. Since if they were unwilling to believe
after this, it was no longer Paul but themselves
they would disbelieve : which thing was a cen-
sure on those who had once for all received it
and changed their minds. For this cause then
he begins also from hence, implying that he
needs no other witnesses to prove his speaking
truth, but those very persons who were deceived.
[2.] But that what I say may become clearer,
we must needs in what follows attend to the
very words. What then are these? " I make
known unto you, brethren," saith he, "the
gospel which I preached unto you." Seest thou
with what modesty he commences ? Seest thou
how from the beginning he points out that he is
bringing in no new nor strange thing? For he
who " maketh known " that which was already
known but afterwards had fallen into oblivion,
" maketh known " by recalling it into mernory.
^ IxedoSdav. Eph. iv. 14.
Homily XXXVIIL]
HOMILIES ON FIRST CORINTHIANS.
227
And when he called them "brethren," even
from hence he laid the foundation of no mean
part of the proof of his assertions. For by no
other cause became we " brethren," but by the
dispensation of Christ according to the flesh.
And this is just the reason why he thus called
them, at the same time soothing and courting
them, and likewise reminding them of their in-
numerable blessings.
And what comes next again is demonstrative
of the same. What then is this? "The gos-
pel." For the sum of the gospels hath its orig-
inal hence, from God having become man and
having been crucified and having risen again.
This gospel also Gabriel preached to the Virgin,
this also the prophets to the world, this also the
apostles all of them.
"Which I preached unto you, which also ye
received, wherein also ye stand. By which also
ye are saved, in what word I preached unto
you; if ye hold it fast, except ye believed in
vain."
Seest thou how he calls themselves to be
witnesses of the things spoken ? And he saith
not, " which ye heard," but, " which ye re-
ceived," demanding it of them as a kind of de-
posit, and showing that not in word only, but
also by deeds and signs and wonders they re-
ceived it, and that they should hold it safe.
Next, because he was speaking of the things
long past, he referred also to the present time,
saying, "wherein also ye stand," taking the
vantage ground of them that disavowal might
be out of their power, though they wished it
never so much. And this is why at the begin-
ning he said not, " I teach you," but, 'I make
known unto you ' what hath already been made
manifest."
And how saith he that they who were so
tossed with waves " stand? " He feigns ignor-
ance to profit them ; which also he doth in
the case of the Galatians, but not in like man-
ner. For inasmuch as he could not in that
ase affect ignorance, he frames his address in
another
way.
saym^.
s, "I have confidence
toward you in the Lord, that ye will be none
otherwise minded." (Gal. v. 10.) He said not,
"that ye were none otherwise minded," be-
cause their fault was acknowledged and evi-
dent, but he answers for the future ; and yet
this too was uncertain ; but it was to draw them
to him more effectually. Here however he doth
1 feign ignorance, saying, "wherein also ye
j stand."
Then comes the advantage ; " by which also
ye are saved, in what words I preached it unto
\ou." " So then, this present exposition is for
< learness and interpretation. For the doctrine
j itself ye need not," saith he, " to learn, but to
I be reminded of it and corrected." And these
things he saith, leaving them no room to plunge
into recklessness once for all.
But what is, " in what worci I preached it
unto you?" " After what manner did I say,"
saith he, "that the resurrection takes place?
■ For that there is a resurrection I would not say
\ that ye doubt : but ye seek perhaps to obtain a
clearer knowledge of that saying. This then
will I provide for you : for indeed I am well
assured that ye hold the doctrine." Next, be-
cause he was directly affirming, " wherein also
ye stand;" that he might not thereby make
them more remiss, he alarms them again, say-
ing, "If ye hold it fast, except ye believed in
vain ; " intimating that the stroke is on the
chief head, and the contest for no common
things but in behalf of the whole of the faith.
And for the present he saith it with reserve, but
as he goes on and waxes warm, he throws off
the veil and proceeds to cry out', and say,
" But if Christ hath not been raised then is our
preaching vain, your faith also is vain : ye are
yet in your sins: " but in the beginning not so:
for thus it was expedient to proceed, gently and
by degrees.
Ver. 3. "For I delivered unto you first of all
that which I also received."
Neither here doth he say, "I said unto
you," nor, " I taught you," but uses the same
expression again, saying, " I delivered unto you
that which also I received : " nor again here
doth he say, " I was taught," but, " I received :"
establishing these two things ; first, that one
ought to introduce nothing from one's self;
next, that by demonstration from his deeds
they were fully persuaded, not by bare words :
and by degrees while he is rendering his argu-
ment credible, he refers the whole to Christ,
and signifies that nothing was of man in these
doctrines.
But what is this, " For I delivered unto you
first of alP ? " for that is his word. " In the
beginning, not now." And thus saying he
brings the time for a witness, and that it were
the greatest disgrace for those who had so long
time been persuaded now to change their
minds : and not this only, but also that the
doctrine is necessary. Wherefore also it was
"delivered " among "the first," and from the
beginning straightway. And what didst thou
so deliver ? tell me. But this he doth not say
straightway, but first, " I received." And what
didst thou receive ? " That Christ died for
our sins." He said not immediately that there
is a resurrection of our bodies, yet this very
thing in truth he doth establish, but afar off
and by other topics saying that " Christ died,"
and laying before a kind of strong base and
' yvfjiViff \017rov Tjf KfhaXlf /3oo .
- (V TpaJTOi?.
228
WORKS OF ST. CHRYSOSTOM.
[Homily XXXVIII.
irrefragable foundation of the doctrine concern-
ing the resurrection. For neither did he
simply say that " Christ died ; " although even
this were sufficient to declare the resurrection,
but with an addition, "Christ died for our
sins."
[3.] But first it is worth while to hear what
those who are infected with the Manichsean doc-
trines say here, who are both enemies to the
trutli and war against their own salvation.
What then do these allege ? By death here, they
say, Paul means nothing else than our being in
sin ; and by resurrection, our being delivered
from our sins. Seest thou how nothing is
weaker than error ? And how it is taken by
its own wings, and needs not the warfare from
without, but by itself it is pierced through ?
Consider, for instance, these men, how they
too have pierced themselves through by their
own statements. Since if this be death, and
Christ did not take a body, as ye suppose, and
yet died. He was in sin according to you. For
I indeed say that He took unto Himself a body
and His death, I say, was that of the flesh ;
but thou denying this, wilt be compelled to
affirm the other. But if He was in sin, how
saith He, "Which of you convinceth Me of
sin ? " and " The prince of this world cometh,
and hath nothing in me ? " (John viii. 46 ; xiv.
30.) and again, "Thus it becometh Us to ful-
fill all righteousness?" (Mat. iii. 15.) Nay,
how did He at all die for sinners, if Himself
were in sin ? For he who dies for sinners
ought himself to be without sin. Since if he
himself also sin, how shall he die for other
sinners ? But if for others' sins He died. He
died being without sin : and if being without
sin He died, He died — not the death of sin ;
for how could He being without sin ? — but the
death of the body. Wherefore also Paul did
not simply say, "He died," but added, "for
our sins : " both forcing these heretics against
their will to the confession of His bodily death,
and signifying also by this that before death He
was without sin : for he that dies for others'
sins, it followeth must himself be without sin.
Neither was he content with this, but added,
"according to the Scriptures : " hereby both
again making his argument credible, and inti-
mating what kind of death he was speaking
of : since it is the death of the body which the
Scriptures everywhere proclaim. For, "they
pierced My hands and My feet," (Ps. xxi. 18.)
saith He, and, " they shall look on Him Whom
they pierced." (John xix. 37. Zech. xii. 10.)
And many other instances, too not to name all
one by one, partly in words and partly in types,
one may see in them stored up, setting forth
His slaughter in the flesh and that He was slain
for our sins. For, "for the sins of my peo-
ple," saith one, " is He come^ to death : " and,
the Lord delivered Him up for our sins : " and,
" He was wounded for our transgressions."
(Is. liii.) But if thou^ dost not endure the Old
Testament, hear John crying out and declaring
both, as well His slaughter in the body
as the cause of it : thus, "Behold," saith he,
"the Lamb of God, Who taketh away the
sin of the world : " (John i. 29.) and
Paul saying, " For Him Who knew no sin.
He made to be sin on our behalf, that
we might become the righteousness of God in
Him : " ( 2 Cor. v. 21.) and again, "Christ
redeemed us from the curse of the law, having
become a curse for us : " (Gal. iii. 13.) and
again, "having put off from himself princi-
palities and powers. He made a show of them
openly, triumphing over them ; " (Col. ii. 15.)
and ten thousand other sayings to show what
happened at His death in the body, and
because of our sins. Yea, and Christ Himself
saith, "for your sakes I sanctify Myself 3"
and, "now the prince of this world hath
been condemned^; " showing that having no sin
he was slain.
[4.] Ver. 4. "And that he was buried."
And this also confirms the former topics, for
that which is buried is doubtless a body. And
here he no longer adds, "according to the
Scriptures." He had wherewithal, neverthe-
less he adds it not. For what cause ? Either
because the burial was evident unto all, both
then and now, or because the expression,
"according to the Scriptures,'' is set down of
both in common. Wherefore then doth he add,
"according to the Scriptures," in this place,
" and that He rose on the third day according
to the Scriptures," and is not content with the
former clause, so spoken in common ? Because
this also was to most men obscure : wherefore
here again he brings in "the Scriptures" by
inspiration, having so conceived this thought so
wise and divine.
How is it then that he doth the same in re-
gard of His death^ ? Because in that case too,
although the cross was evident unto all and in
the sight of all He was stretched upon it ; yet
the cause was no longer equally so. The fact
indeed of his death all knew, but that He suf-
fered this for the sins of the world was no
longer equally known to the multitude. Where-
fore he brings in the testimony from the Scrip-
tures.
This however hath been sufficiently proved by
what we have said. But where have the Scrip-
' rjKei. LXX, rix9ri.
- As a Manichaean.
^ John xvii. ig. i/irep avTiiv.
* John xvi. II. KaTaKfKpiTai. rec. text KexpiTai.
' The Benedictines insert a negative here, which contradicts the
sense, and is not in Savile.
Homily XXXVIIL]
HOMILIES ON FIRST CORINTHIANS.
229
tures said that He was buried, and on the third
day shall rise again ? By the type of Jonah
which which also Himself alleges, saying, "As
Jonah was three days and three nights in the
whale's belly, so shall also the Son of Man
be three days and three nights in the heart of
the earth." (Mat. xii. 40.) By the bush in
the desert. For even as that burned, yet was
not consumed, (Exod. iii. 2.) so also that body
died indeed, but was not holden of death con-
tinually'. And the dragon also in Daniel shad-
ows out this. For as the dragon having taken
the food which the prophet gave, burst asunder
in the midst ;^ even so Hades having swallowed
down that Body, was rent asunder, the Body of
itself cutting asunder its womb and rising
again.
Now if thou desirest to hear also in words
those things which thou hast seen in types, listen
to Isaiah, saying, "His life is taken from the
earth," (Isa. liii.8, 10, ii.)3and, " it pleaseth the
Lord to cleanse Him from His wound... to show
unto Him light : " and David before him, " Thou
wilt not leave My soul to Hades, nor wilt Thou
suffer Thy Holy One to see corruption." (Ps.
xvi. 10.)
Therefore Paul also sends thee on to the
Scriptures, that thou mayest learn that not with-
out cause nor at random were these things done.
For how could they, when so many prophets are
describing and proclaiming them beforehand ?
And no where doth the Scripture mean the
death of sin, when it makes mention of our
Lord's death, but that of the body, and a burial
and resurrection of the same kind.
[5.] Ver. 5. " And that He appeared to Ce-
phas : " he names immediately the most credible
of all. " Then to the twelve."
Ver. 6. "Then he appeared to above five
hundred brethren at once ; of whom the greater
part remain until now, but some are fallen
asleep."
Ver. 7. "Then he appeared to James ; then
to all the Apostles."
Ver. 8. "And last of all, as unto one born
out of due time, he appeared to me also."
Thus, since he had mentioned the proof from
the Scriptures, he adds also that by the events,
' This sign is variously yet without contradiction interpreted by
the Fathers. St. Augustin considers it a type of the glory of God,
inhabiting the Jewish people, yet not consuming the thorny hard-
ness of their heart, t. v. p. 25. St. Cyril (in Exod. t. i. p. 263.) of
the Divine Nature inhabiting the Human, yet not consuming it, in
the person of our Lord. Theodoret {in loc.) says, " The power
and mercy of God are proclaimed by the circumstance, that the
bush being mere brushwood was not consumed by the uncjuench-
able fire : I think however that other intimations are conveyed by
this circumstance : as that Israel, plotted against by the Kgyptians,
should not be cnnsumed, but overcome his enemies ; and that the
Only-Begotten, being made incarnate and dwelling in the Virgin's
Womb, shall keep that virginity inviolate." Tertull. (ad7'. Gnost
c. 1.) alludes to it, as representing the Church in the fire of perse-
cution.
' Eel and the Dragon, v. 27 ;
' LXX. in our vers. " it pleased the Lord to bruise Him. ..He
shall see. ..and be satisfied."
producing as witnesses of the resurrection, after
the prophets, the apostles and other faithful
men. Whereas if he meant that other resur-
rection, the deliverance from sin, it were idle
for him to say. He appeared to such and such
an one ; for this is the argument of one who is
establishing the resurrection of the body, not of
one obscurely teaching deliverance from sins.
Wherefore neither said he once for all, "He
appeared," although it were sufficient for him
to do so, setting down the expression in com-
mon : but now both twice and thrice, and al-
most in each several case of them that had seen
Him he employs it. For " He appeared," saith
he, " to Cephas, He appeared to above five hun-
dred brethren. He appeared to me also." Yet
surely the Gospel saith the contrary, that He
was seen of Mary first. (Mark xvi. 9.) But
among men He was seen of him first who did
most of all long to see Him.
But of what twelve apostles doth he here
speak^ ? For after He was received up, Matthias
was taken into the number, not after the resur-
rection immediately. But it is likely that He
appeared even after He was received up. At
any rate, this our apostle himself after His ascen-
sion was both called, and saw Him. Therefore
neither doth he set down the time, but simply
and without defining recounts the appearance.
For indeed it is probable that many took place ;
wherefore also John said, "This third time He
was manifested." (John xxi. 14.)
' ' Then He appeared to above five hundred
brethren." Some say that "above^," is above
from heaven ; that is, " not walking upon earth,
but above and overhead He appeared to them: "
adding, that it was Paul's purpose to confirm, not
the resurrection only, but also the ascension.
Others say that the expression, "above five
hundred," means, "more than five hundred."
' ' Of whom the greater part remain until
now." Thus, " though I relate events of old,"
saith he, " yet have I living witnesses." " But
some are fallen asleep." He said not, "are
dead," but, "are fallen asleep," by this expres-
sion also again confirming the resurrection.
" After that. He was seen of James." I sup-
pose. His brother. For the Lord is said to have
Himself ordained him and made him Bishop in
Jerusalem first. "Then to all the apostles."
For there were also other apostles, as the seventy.
' ' And last of all he appeared unto me also,
as unto one born out of due time." This is
rather an expression of modesty than any thing
^[It is generally considered that " the twelve " is simply a desig-
nation of the Apostolic college. C]
''(TTo.vui. [One wonders that Chrysostom should mention this
meaning of^ the word, yet it has been adopted by Peter Martyr
and Seinler. It is certainly far more natural to take it as given in
the A. v., especially as it is connected with a numeral. Had the
Apostle intended to express the meaning " from above," he would
doubtless have used the word aviuBtv. C.]
230
WORKS OF ST. CHRYSOSTOM.
[Homily XXXVIII.
else. For not because he was the least, there-
fore did he appear to him after the rest. Since
even if He did call him last, yet he appeared
more illustrious than many which were before
him, yea rather than all. And the five hundred
brethren too were not surely better than James,
because He appeared to them before him.
Why did He not appear to all at the same
time? That He might first sow the seeds of
faith. For he that saw Him first and was ex-
actly and fully assured, told it unto the residue:
then their report coming first placed the hearer
in expectation of this great wonder, and made
way before for the faith of sight. Therefore
neither did He appear to all together, nor in
the beginning to many, but to one alone first,
and him the leader of the whole company and
the most faithful : since indeed there was great
need of a most faithful soul to be first to receive
this sight. For those who saw him after others
had seen him, and heard it from them, had in
tlieir testimony what contributed in no small
degree to their own faith and tended to prepare
their mind beforehand ; but he who was first
counted worthy to see Him, had need, as I
have said, of great faith, not to be confounded
by a sight so contrary to expectation. There-
fore he appears to Peter first. For he that first
confessed Him to be Christ was justly also
counted worthy first to behold His resurrection.
And not on this account alone doth He appear
to him first, but also because he had denied
Him, more abundantly to comfort him and to
signify that he is not despaired of, before the
rest He vouchsafed him even this sight and to him
first entrusted His sheep. Therefore also He ap-
peared to the women first. Because this sex was
made inferior, therefore both in His birth and
in His resurrection this first tastes of His grace.
But after Peter, He appears also to each at
intervals, and at one time to fewer, at another
to more, hereby making them witnesses and
teachers of each other, and rendering His
apostles trustworthy in all that they said.
[6.] " And last of all, as unto one born out
of due time, he appeared to me also." What
mean here his expressions of humility, or
wherein are they seasonable ? For if he wishes
to show himself worthy of credit and to enrol
himself among the witnesses of the resurrection,
he is doing the contrary of what he wishes :
since it were meet that he exalt himself and
show that he was great, which in many places
he doth, the occasion calling for it. Well, the
very reason why he here also speaks modestly is
his being about to do this. Not straightway, how-
ever, but with his own peculiar good sense : in
that having first spoken modestly and heaped up
against himself many charges, he then magnifies
the things concerning himself. What may the
reason be ? That, when he comes to utter that
great and lofty expression concerning himself,
" I labored more abundantly than all," his dis-
course may be rendered more acceptable, both
hereby, and by its being spoken as a conse-
quence of what went before and not as a lead-
ing topic. Therefore also writing to Timothy,
and intending to say great things concerning
himself, he first sets down his charges against
himself. For so all persons, when speaking in
high terms of others, speak out freely and with
boldness : but he that is compelled to praise
himself, and especially when he also calls him-
self to witness, is disconcerted and blushes.
Therefore also this blessed man first declares his
own misery, and then utters that lofty expres-
sion. This then he doth, partly to abate the
offensiveness of speaking about himself, and
partly that he might hereby recommend to their
belief what he had to say afterwards. For he
that truly states what things are discreditable
to him and conceals none of them, such as that
he persecuted the Church, that he laid waste the
faith, doth hereby cause the things that are hon-
orable to him also to be above suspicion.
And consider the exceeding greatness of his
humility. For having said, " and last of all He
appeared to me also," he was not content with
this: " For many that are last shall be first,"
saith He, " and the first last." (Matt. xx. i6.)
Therefore he added, " as unto one born out of
due time." Neither did he stop here, but adds
also his own judgment and with a reason, saying,
Ver. 9. " For I am the least of the apostles,
that am not meet to be called an apostle, because
I persecuted the Church of God."
And he said not, of the twelve alone, but also
of all the other apostles. And all these things
he spake, both as one speaking modestly and
because he was really so disposed as I said, mak-
ing arrangements also beforehand for what was
intended to be spoken and rendering it more
acceptable. For had he come forward and said,
" Ye ought to believe me that Christ rose from
the dead ; for I saw Him and of all I am the
most wqrthy of credit, inasmuch as I have
labored more," the expression might have of-
fended the hearers : but now by first dwelling
on the humiliating topics and those which in-
volve accusation, he both took off what might
be grating in such a narrative, and prepared the
way for their belief in his testimony.
On this account therefore neither doth he sim-
ply, as I said, declare himself to be the lastand un-
worthy of the appellation of an apostle, but also
states the reason, saying, " because I persecuted
the Church." And yet all those things were
forgiven, but nevertheless he himself never for
got them, desiring to signify the greatness of
God's favor : wherefore also he goes on to say,
Homily XXXVIIL]
HOMILIES ON FIRST CORINTHIANS.
231
[7.] Ver. 10. "But by the grace of God I
am what I am."
Seest thou again another' e.xcess of humihty?
in that the defects he imputes to himself, but of
the good deeds nothing ; rather he refers all to
God. Next, lest he might hereby render his
hearer supine, he saith, " And His grace which
was bestowed upon me was not found vain."
And this again with reserve : in that he said
not, "I have displayed a diligence worthy of
His grace, " but, " it was not found vain."
"But I labored more abundantly than they
all." He said not, "I was honored," but, "I
labored ; " and when he had perils and deaths
to speak of, by the name of labor he again
abates his expression.
Then again practicing his wonted humility, this
also he speedily passes by and refers the whole to
God, saying, " Yet not I, but the grace of God
which was with me." What can be more ad-
mirable than such a soul? who having in so
many ways depressed himself and uttered but
one lofty word, not even this doth he call his
own ; on every side finding ways, both from the
former things and from them that follow after,
to contract this lofty expression, and that be-
cause it was of necessity that he came to it.
But consider how he abounds in the expres-
sions of humility. For so, "to me last of all
He appeared," saith he. Wherefore neither doth
he with himself mention any other, and saith,
"as of one born out of due time," and that |
himself is "the least of the apostles," and not '
even worthy of this appellation. And he was not |
content even with these, but that he might not j
seem in mere words to be humble-minded, he '
states both reasons and proofs : of his being
"one born out of due time," his seeing Jesus |
last ; and of his being unworthy even of the j
name of an apostle, "his persecuting the |
Church. ' ' For he that is simply humble-minded
doeth not this : but he that also sets down the
reasons utters all from a contrite mind. Where-
fore also he elsewhere makes mention of these
same things, saying, " And I thank him that
enabled me ; even Christ Jesus our Lord, for
that He counted me faithful, appointing me to his
service, though I was before a blasphemer, and a
persecutor, and injurious." (i Tim. i. 12,13.)
But wherefore did he utter at all that same
lofty expression, "I labored more abundantly
than they?" He saw that the occasion com-
pelled him. For had he not said this, had he
only depreciated himself, how could he with
boldness call himself to witness, and number
himself with the rest, and say,
Ver. II. "Whether then it be I or they, so
we preach."
For the witness ought to be trustworthy, and
' fTtpav conj. Savile. ercpaf Bened.
a great man. But how he " labored more
abundantly than they," he indicated above,
saying, " Have we no right to eat and to drink,
as also the other Apostles? " And again, " to
them that are without law as without law."
Thus, both where exactness was to be displayed,
he overshot all : and where there was need to
condescend, he displayed again the same great
superiority.
But some cite his being sent to the Gentiles
and his overrunning the larger part of the world.
Whence it is evident that he enjoyed more
grace. For if he labored more, the grace was
also more : but he enjoyed more grace, because
he displayed also more diligence. Seest thou
how by those particulars whereby he contends
and strives to throw into shade the things con-
cerning himself, he is shown to be first of all ?
[8.] And these things when we hear, let us
also make open show of our defects, but of our
excellencies let us say nothing. Or if the
opportunity force it upon us, let us speak of
them with reserve and impute the whole to God's
grace : which accordingly the Apostle also doth,
ever and anon putting a bad mark upon his former
life, but his after-state imputing to grace, that
he might signify the mercy of God from every
circumstance : from His having saved him such
as he was, and when saved making him again such
as he is. Let none accordingly of those who
are in sin despair, let none of those in virtue be
confident, but let the one be exceeding fearful
and the other forward. For neither shall any
slothful man be able to abide in virtue, nor one
that is diligent be weak to escape from evil.
And of both these the blessed David is an
example, who after he slumbered a little, had a
great downfall : and when he was pricked in his
heart, again hastened up to his former height.
Since in fact both are alike evils, both despair
and slothfulness ; the one quickly casting a man
down from the very arch of the heavens ; the
other not suffering the fallen to rise again.
Wherefore with respect to the one, Paul said,
" Let him that thinketh he standeth take heed
lest he fall:" (i Cor. x. 12.) but unto the
other, "To-day if ye will hear His voice,
harden not your hearts: (Heb iv. 7.) and
again, " Lift up the hands that hang down and
the palsied knees." (Heb. xii. 12.) And him
too that had committed fornication but repented,
he therefore (juickly refreshes, "that such an
one might not be swallowed up with his over-
much sorrow?" (2 Cor. ii. 7.)
Why then in regard of other griefs art thou
cast down, O man? Since if for sins, where
only grief is beneficial, excess works much mis-
chief, much more for all other things. For
wherefore grievest thou ? That thou hast lost
money ? Nay, think of those that are not even
232
WORKS OF ST. CHRYSOSTOM.
[HoMiLV XXXVIII,
filled with bread, and thou shalt very speedily
obtain consolation. And in each of the things
that are grievous to thee mourn not the things
that have happened, but for the disasters that
have not happened give thanks. Hadst thou
money and didst thou lose it ? Weep not for
the loss, but give thanks for the time when thou
didst enjoy it. Say like Job, "Have we
received good at the hand of the Lord, and shall
we not receive evil?" (Job ii. lo.) And
together with that use this argument also ; that
even if thou didst lose thy money, yet thy body
thou hast still sound and hast not with thy pover-
ty to grieve that it also is maimed. But hath thy
body too endured some outrage ? Yet is not
this the bottom of human calamities, but in the
middle of the cask thou art as yet carried along.
For many along with poverty and maiming,
both wrestle with a demon and wander in des-
erts : others again endure other things more
grievous than these. For may it never be our
lot to suffer all that it is possible for one to bear.
These things then ever considering, bear in
mind them that suffer worse, and be vexed at
none of those things : but when thou sinnest,
only then sigh, then weep ; I forbid thee not,
nay I enjoin thee rather ; though even then with
moderation, remembering that there is return-
ing, there is reconciliation. But seest thou
others in luxury and thyself in poverty : and
another in goodly robes, and in preeminence?
Look not however on these things alone, but
also on the miseries that arise out of these.
And in thy poverty too, consider not the beg-
gary alone, but the pleasure also thence arising
do thou take into account. For wealth hath
indeed a cheerful mask, but its inward parts are
full of gloom; and poverty the reverse. And
shouldest thou unfold each man's conscience, in
the soul of the poor thou wilt see great security
and freedom: but in that of the rich, confu-
sions, disorders, tempests. And if thou
grievest, seeing him rich, he too is vexed much
more than thou when he beholds one richer than
himself. And as thou fearest him, even so doth
he another, and he hath no advantage over thee
in this. But thou art vexed to see him in
office, because thou art in a private station and
one of the governed. Recollect however the
day of his ceasing to hold office. And even
before that day the tumults, the perils, the
fatigues, the flatteries, the sleepless nights, and
all the miseries.
[9.] And these things we say to those who
have no mind for high morality : since if thou
knowest this, there are other and greater things
whereby we may comfort thee : but for the pres-
ent we must use the coarser topics to argue with
thee. When therefore thou seest one that is rich,
think of him that is richer than he, and thou wilt see
him in the same condition with thyself. And
after him look also on him that is poorer than
thyself, consider how many have gone to bed
hungry, and have lost their patrimony, and live
in a dungeon, and pray for death every day.
For neither doth poverty breed sadnes's, nor
wealth pleasure, but both the one and the other
our own thoughts are wont to produce in us.
And consider, beginning from beneath : the
scavenger grieves and is vexed that he cannot
be rid of this his business so wretched and es-
teemed so disgraceful : but if thou rid him of
this, and cause him, with security, to have plenty
of the necessaries of life, he will grieve again
that he hath not more than he wants : and
if thou grant him more, he will wish to double
them again, and will therefore vex himself no
less than before : and if thou grant him twofold
or threefold, he will be out of heart again be-
cause he hath no part in the state : and if you
provide him with this also, he will count himself
wretched because he is not one of the highest
officers of state. And when he hath obtained
this honor, he will mourn that he is not a ruler ;
and when he shall be ruler, that it is
not of a whole nation ; and when of a
whole nation, that it is not of many nations ;
and when of many nations, that it is not of all.
When he becomes a deputy, he will vex himself
again that he is not a king ; and if a king, that
he is not so alone ; and if alone, that he is not
also of barbarous nations ; and if of barbarous
nations, that he is not of the whole world even :
and if of the whole world, why not likewise of
another world? And so his course of thought
going on without end does not suffer him ever to
be pleased. Seest thou, how even if from being
mean and poor thou shouldest make a man a
king, thou dost not remove his dejection, with-
out first correcting his turn of thought, enamor-
ed as it is of having more ?
Come, let me show thee the contrary too,
that even if from a higher station thou shouldest
bring down to a lower one him that hath consid-
eration, thou wilt not cast him into dejection and
grief. And if thou wilt, let us descend the
same ladder, and do thou bring down the satrap
from his throne and in supposition deprive him
of that dignity. I say that he will not on this
account vex himself, if he choose to bear in
mind the things of which I have spoken. For
he will not reckon up the things of which he
hath been deprived, but what he hath still, the
glory arising from his office. But if thou take
away this also, he will reckon up them who are
in private stations and have never ascended to
such sway, and for consolation his riches will
suffice him. And if thou also cast him out
again from this, he will look to them that have
a moderate estate. And if thou shouldest take
Homily XXXIX.]
HOMILIES ON FIRST CORINTHIANS.
233
away even moderate wealth, and shouldest allow
him to partake only of necessary food, he may
think upon them that have not even this, but
wrestle with incessant hunger and live in prison.
And even if thou shouldest bring him into that
prison-house, when he reflects on them that lie
under incurable diseases and irremediable pains,
he will see himself to be in much better circum-
stances. And as the scavenger before mention-
ed not even on being made a king will reap any
cheerfulness, so neither will this man ever vex
himself if he become a prisoner. It is not then
wealth that is the foundation of pleasure, nor
poverty of sadness, but our own judgment, and
the fact, that the eyes of our mind are not pure,
nor are fixed anywhere and abide, but without
limit flutter abroad. And as healthy bodies, if
they be nourished with bread alone, are in
good and vigorous condition : but those that are
sickly, even if they enjoy a plentiful and varied
diet, become so much the weaker ; so also it is
wont to happen in regard of the soul. The
mean spirited, not even in a diadem and un-
speakable honors can be happy : but the self-
denying, even in bonds and fetters and poverty,
will enjoy a pure pleasure.
[10.] These things then bearing in mind, let
us ever look to them that are beneath us. There
is indeed, I grant, another consolation, but of a
high strain in morality, and mounting above the
grossness of the multitude. What is this ? That
wealth is naught, poverty is naught, disgrace is
naught, honor is naught, but for a brief time
and only in words do they differ from each other.
And along with this there is another soothing
topic also, greater than it ; the consideration of
the things to come, both evil and good, the
things which are really evil and really good, and
the being comforted by them. But since many,
as I said, stand aloof from these doctrines, there-
fore were we compelled to dwell on other topics,
that in course we might lead on to them the
receivers of what had been said before.
Let us then, taking all these things into ac-
count, by every means frame ourselves aright,
and we shall never grieve at these unexpected
things. For neither if we should see men rich
in a picture, should we say they were to be
envied, any more than on seeing poor men there
depicted we should call them wretched and piti-
able : although those are surely more abiding
than they whom we reckon wealthy. Since one
abides rich in the picture longer than in the
nature itself of things. For the one often lasts,
appearing such, even to a hundred years, but
the other sometimes, not having had so much as
a year to live at his ease in his possessions, hath
been suddenly stripped of all. Meditating then
on all these things, let us from all quarters build
up cheerfulness as an outwork against our irra-
tional sorrow, that we may both pass the present
life with pleasure, and obtain the good things to
come, through the grace and mercy of our Lord
Jesus Christ, with Whom to the Father, with
the Holy Ghost, be glory, power, honor, now
and forever, and world without end. Amen.
HOMILY XXXIX
I Cor. XV. II.
Whether then it be I or they, so we preach, and so ye
believed.
Having exalted the Apostles and abased him-
self, then again having exalted himself above
them that he might make out an equality : (for
he did effect an equality, when he showed that
he had advantages over them as well as they
over him,) and having thereby proved himself
worthy of credit ; neither so doth he dismiss
them, but again ranks himself with them,
pointing out their concord in Christ. Never-
theless he doth it not so as that he should seem
to have been tacked on to them,^ but as himself
also to appear in the same rank. For so it was
profitable for the Gospel. Wherefore also he
' irpo<reppt<ji0ai.
was equally earnest, on the one hand, that he
might not seem to overlook them ; on the other,
that he might not be on account of the honor
paid to them held cheap by those :hat were
under his authority. Therefore he also now
makes himself equal again, saying,
"Whether then it be I or they, so we
preach." "From whomsoever," saith he,
" ye choose to learn, learn ; there is no differ-
ence between us." And he said not, "if ye
will not believe me, believe them ; " but while
he makes himself worthy of credit and saith
that he is of himself sufficient, he affirms the
same also of them by themselves. For the differ-
ence of persons took no effect, their authority
being equal. And in the Epistle to the Galatians
234
WORKS OF ST. CHRYSOSTOM.
[Homily XXXIX.
he doth this, taking them with him, not as also
standing in need of them, but saying indeed
that even himself was sufficient : "For they
who were of repute imparted nothing to me : "
(Gal. ii. 6.) nevertheless, even so I follow after
agreement with them. "For they gave unto
me," saith he, "their right hands." (Gal. ii.
9.) For if the credit of Paul were always to
depend on others and to be confirmed by testi-
mony from others, the disciples would hence
have received infinite injury. It is not there-
fore to exalt himself that he doeth this, but
fearing for the Gospel. Wherefore also he here
saith, making himself equal, " Whether it be I
or they, so we preach."
Well did he say, "we preach," indicating
his great boldness of speech. For we speak
not secretly, nor^ in a corner, but we utter a
voice clearer than a trumpet. And he said
not, "we preached," but, "even now ' so we
preach.' " "And so ye believed." Here he said
not, "ye believe," but, "ye believed."
Because they were shaken in mind, therefore he
ran back to the former times, and proceeds to
add the witness from themselves.
[2.] Ver. 12. "Now if Christ is preached
that He hath been raised from the dead, how
say some among you that there is no resurrec-
tion of the dead ? "
Seest thou how excellently he reasons, and
proves the resurrection from the fact of Christ's
being raised, having first established the former
in many ways ? " For both the prophets spake
of it," saith he, "and the Lord Himself
showed it by His appearing, and we preach, and
ye believed ; " weaving thus his fourfold testi-
mony ; the witness of the prophets, the witness
of the issue of events, the witness of the
apostles, the witness of the disciples ; or rather
a fivefold. For this very cause too itself
implies the resurrection ; viz. his dying for
others' sins. If therefore this hath been proved,
it is evident that the other also follows, viz.
that the other dead likewise are raised. And
this is why, as concerning an admitted fact, he
challenges and questions them, saying, "Now
if Christ hath been raised, how say some
among you that there is no resurrection of the
dead ? "
Hereby also again abating the boldness of
the gainsayers : in that he said not, "how say
ye," but, "how say some among you." And
neither doth he bring a charge against all nor
declare openly the very persons whom he
accuses, in order not to make them more reck-
less : neither on the other hand doth he con-
' ei* irapa/3u(TTu>. The napa^vtrrov was one of the inferior courts
at Athens, so called because it had cognizance only of trivial and ob-
scure matters, and because it was situate €i'd</>ai'erTd7r(<)T^s jroAeiu?,
in an obscure part of the city. Hence the phrase. Pausan. Attic, c.
t% : Demosth. contr. Timocr. p. yis Ed. Reiske.
ceal it wholly, that he may correct them. For
this purpose accordingly, separating them from
the multitude, he strips himself for the contest
with them, by this both weakening and con-
founding them, and holding the rest in their
conflicts with these firmer to the truth, nor
suffering them to desert to those that were busy
to destroy them : he being in fact prepared to
adopt a vehement mode of speech.
Further, lest they should say, "this indeed
is clear and evident unto all that Christ is raised,
and none doubts it; this doth not however
necessarily imply the other also, to wit, the res-
urrection of mankind : " — for the one was both
before proclaimed and came to pass,, and was
testified of by his appearing ; the fact, namely,
of Christ's resurrection : but the other is yet in
hope, i. e., our own part : — see what he doeth ;
from the other side again he makes it out: which
is a proof of great power. Thus, " why do some
say," saith he, "that there is no resurrection of
the dead?" Of course then the former also in
its turn is subverted by this, the fact, namely,
that Christ is raised. Wherefore also he adds,
saying,
Ver. 13. "But if there is no resurrection of
the dead, neither hath Christ been raised."
Seest thou Paul's energy, and his spirit for the
combat, so invincible ? how not only from what
is evident he demonstrates what is doubted, but
also from what is doubted, endeavors to demon-
strate to gainsayers the former evident proposi-
tion ? Not because what had already taken place
required demonstration, but that he might sig-
nify this to be equally worthy of belief with
that.
[3.] "And what kind of consequence is this? "
saith one. "For if Christ be not raised, that
then neither should others be raised, doth fol-
low : but that if others be not raised, neither
should Christ be raised, what reason can there
be in this?" Since then this doth not appear
to be very reasonable, see how he works it out
wisely, scattering his seeds beforehand from the
beginning, even from the very groundwork of
the Gospel: as, that "having died for our
sins," He was raised; and that He is "the
first-fruits of them that slept." For the first-
fruits — of what can He be the first-fruits, except
of them that are raised ? And how can He be
first-fruits, if they rise not of whom He is first-
fruits ? How then are they not raised ?
Again, if they be not raised, wherefore was
Christ raised ? Wherefore came He ? ^^'here-
fore did He take upon Him flesh, if he were
not about to raise flesh again ? For He stood
not in need of it Himself but for our sakes. But
these things he afterwards set down as he goes
on; for the present he saith, " If the dead be
not raised, neither hath Christ been raised," as
Homily XXXIX.]
HOMILIES ON FIRST CORINTHIANS.
235
though that were connected with this. For had
He not intended to raise Himself, He would not
have wrought that other work. Seest thou by
degrees the whole economy overthrown by those
Avords of theirs and by their unbelief in the res-
urrection ? But as yet he saith nothing of the
incarnation, but of the resurrection. For not
His having become incarnate, but His hav-
ing died, took away death; since while He
had flesh, the tyranny of death still had
dominion.
Ver. 14. "And if Christ hath not been
raised, then is our preaching vain, your faith
also is vain."
Although what followed in due course would
have been, " but if Christ be not risen, ye fight
against thingsevident, and against so many proph-
ets, and the truth of facts ; ' ' nevertheless he states
what is much more fearful to them : ' ' then is our
preaching vain, your faith also is vain." For
he wishes to shake thoroughly their mind : " we
have lost all," saith he, "all is over, if He be
not risen." Seest thou how great is the mystery
of the oeconomy ? As thus : if after death He
could not rise again, neither is sin loosed nor
death taken away nor the curse removed. Yea,
and not only have we preached in vain, but ye
also have believed in vain.
[4.] And not hereby alone doth he show the
impiety of these evil doctrines, but he further
contends earnestly against them, saying,
Ver. 15. " Yea, and we are found false wit-
nesses of God : because we witnessed of Him
that He raised up Christ ; whom He raised not
up, if so be that the dead are not raised."
But if this be absurd, (for it is a charge against
God and a calumny,) and He raised Him not,
as ye say, not only this, but other absurdities
too will follow.
And again he establishes it all, and takes it
up again, saying,
Ver. 16. "For if the dead are not raised,
neither hath Christ been raised."
For had He not intended to do this. He would
not have come into the world. And he names
not this, but the end, to wit. His resurrection;
through it drawing all things.
Ver. 17. " And if Christ hath not been raised,
your faith is vain."
With whatever is clear and confessed, he
keeps on surrounding the resurrection of Christ,
by means of the stronger point making even that
which seems to be weak and doubtful, strong
and clear.
" Ye are yet in your sins." For if He was
not raised, neither did He die; and if He died
not, neither did He take away sin : His death
being the taking away of sin. " For behold,"
saith one, "the Lamb of God, which taketh
away the sin of the world." (John i. 29.) But
how "taketh away?" By His death. Where-
fore also he called him a Lamb, as one slain.
But if He rose not again, neither was He slain :
and if He was not slain, neither was sin taken
away : and if it was not taken away, ye are in
it : and if ye are in it, we have preached in
vain : and if we have preached in vain, ye have
believed in vain that ye were reconciled. And
besides, death remains immortal, if He did not
arise. For if He too was holden of death and
loosed not its pains, how released He all others,
being as yet Himself holden of it? W^herefore
also he adds,
Ver. 18. "Then they also which are fallen
asleep in Christ have perished."
"And why speak I of you," saith he, "when
all those also are perished, who have done all
and are no longer subject to the uncertainty of
the future?" But by the expression, "in
Christ," he means either "in the faith," or
" they who died for His sake, who endured
many perils, many miseries, who walked in the
narrow way.^"
Where are those foul-mouthed Manichees who
say that by the resurrection he here means the
liberation from sin^? For these compact and
continuous syllogisms, holding as they do also
conversely, indicate nothing of what they say,
but what we affirm. It is true, " rising again "
is spoken of one who has fallen : and this is
why he keeps on explaining, and saith not only
that He was raised, but adds this also, "from
the dead." And the Corinthians too doubted
not of the forgiveness of sins, but of the resurrec-
tion of bodies.
But what necessity is there at all, that except
mankind be not without sin, neither should
Christ Himself be so? Whereas, if He were not
to raise men up, it were natural to say, " where-
fore came He and took our flesh and rose again ?' '
But on our supposition not so. Yea, and
whether men sin or do not sin, there is ever
with God an impossibility of sinning, and what
happens to us reaches not to Him, nor doth
one case answer to the other by way of conver-
sion, as in the matter of the resurrection of the
body^.
[4.] Ver. 19. " If in this life only we have
hoped in Christ, we are of all men most pitiable."
What sayest thou, O Paul? How "in this
'[The author fails to give the full force of this striking phrase.
It means "those whose sleep is a sleep in Christ." C]
^ The Manichajans say, "that Christ came in the last times, to
deliver not bodies but souls." St. Aug. </<■ Ilirres. §. 46. They
argued against the resurrection of the body from such texts as i
Cor. V. 5; XV. 50; see F.piph. Htpres. 66. §. 86, 87. They as well
as the old Gnostics, of course, took this line, holding as they did
the inherent corruption of matter.
' His argument may be thus briefly stated. The Apostle had in
the former verses made use of the resurrection of Christ and our
resurrection as terms implying one another. If (according to the
Manichees) the word resurrection means only liberation from sin,
the terms no longer imply one another. For Christ by His divine
nature cannot sin. It doth not therefore follow that, if we be not
raised, Christ is not risen.
236
WORKS OF ST. CHRYSOSTOM.
[Homily XXXIX,
life only have we hope," if our bodies be not
raised, the soul abiding and being immortal?
Because even if the soul abide, even if it be infin-
itely immortal, as indeed it is, without the flesh it
shall not receive those hidden good things, as
neither truly shall it be punished. For all things
shall be made manifest before the judgment-
seat of Christ, " that every one may receive the
things done in the body, according to that he
hath done, whether it be good or bad." (2 Cor.
V. 10.) Therefore he saith, '' if in this life only
we have hope in Christ, we are of all men most !
pitiable." For if the body rise not again, the
soul abides uncrowned without that blessedness
which is in heaven. And if this be so, we shall
enjoy nothing then at all : and if nothing then,
in the present life is our recompense. '-What
then in this respect can be more wretched than
we? " saith he.
But these things he said, as well to confirm
them in the doctrine of the resurrection of the
body, as to persuade them concerning that im-
mortal life, in order that they might not sup-
pose that all our concerns end with the present
world. For having sufficiently established what
he purposed by the former arguments, and hav-
ing said, " if the dead are not raised, neither
hath Christ been raised ; but if Christ were not
raised, we have perished, and we are yet in our
sins; " again he also subjoins this, thoroughly
demolishing their arrogance. For so when he
intends to introduce any of the necessary doc-
trines, he first shakes thoroughly their hard-
ness of heart by fear : which accordingly he
did here, having both above scattered those
seeds, and made them anxious, as those who
had fallen from all : and now again after an-
other manner, and so as they should most severely
feel it, doing this same thing and saying, " ' we
are of all men most pitiable,' if after so great
conflicts and deaths and those innumerable
evils, we are to fall from so great blessings, and
our happiness is limited by the present life."
For in fact all depends on the resurrection.
So that even hence it is evident that his
discourse was not of a resurrection from sins,
but of bodies, and of the life present and to
come.
[5.] Ver. 20. "But now hath Christ been
raised from the dead, the first-fruits of them
that are asleep."
Having signified how great mischiefs are bred
from not believing the resurrection, he takes up
the discourse again, and says, " But now hath
Christ been raised from the dead ; " continu-
ally adding, " from the dead," so as to stop ^
the mouths of the heretics. "The first-fruits
of them that slept." But if their first-fruits,
then themselves also, must needs rise again.
■ lit. sew up, a.ir6pi>a\pai.
Whereas if he were speaking of the resurrection
from sins, and none is without sin ; — for even
Paul saith, " I know nothing against myself, yet
am I not hereby justified ^ ; " — how shall there
be any who rise again, according to you ?
Seest thou that his discourse was of bodies?
And that he might make it worthy of credit, he
continually brings forward Christ who rose
again in the flesh.
Next he also assigns a reason. For, as I said,
when one asserts but does not state the reason,
his discourse is not easily received by the mul-
titude. What then is the reason ?
Ver. 21. "For since by man came death,
by man came also the resurrection of the
dead."
But if by a man, doubtless by one having a
body. And observe his thoughtfulness, how
on another ground also he makes his argument
inevitable. As thus: "he that is defeated,"
saith he, " must in his own person also renew
the conflict, the nature which was cast down
must itself also gain the victory. For so the re-
proach was wiped aAvay."
But let us see what kind ofdeath he is speaking
of.
Ver. 22. '•' For as in Adam all die, even so
in Christ shall all be made alive."
What then? tell me ; did all die in Adam the
death of sin 3? How then was Noah righteous
in his generation? and how Abraham? and how
Job? and how all the rest? And what, I pray?
shall all be made alive in Christ ? Where then 1
are those who are led away into hell fire?
Thus, if this be said of the body, the doctrine
stands : but if of righteousness and sin, it doth
so no longer.
Further, lest, on hearing that the making alive
is common to all, thou shouldest also suppose
that sinners are saved, he adds,
Ver. 23. " But every man in his own or-
der."
For do net, because thou hearest of a resur-
rection, imagine that all enjoy the same bene-
fits. Since if in the punishment all will not suf-
fer alike but the difference is great ; much more
where there are sinners and righteous men shall
the separation be yet wider.
^ ovSev ffiavTw trvvoiSa. i Cor. iv. 4.
' This may seem at first sight, especially to the English reader,
inconsistent with such texts as Ephes. ii. i ; Coloss. ii. 12, &c.
But it will be found that the term veicpoi used in those texts, is ap-
plied rather to each person's actual sin and its effects, than to the
general result of Adam's transgression ; and that ano6a^iav, when
applied to the latter, relates to the death of the body: as in Rom.
V. 15. which is so expounded by St. Aug. t^e Nufit. ii, 46.
[Whatever may be thought of the speaker's view of the former
part of this verse, it is clear that he does not make the "all" of the
second clause coextensive with the " all " of the first. He expressly
excludes sinners. And he is right. Men are connected with Adam
by nature, but with Christ by faith and this is the work of grace.
Adam and Christ are the two heads of humanity but in a different
way. The limitation of the second "all" is further confirmed by
the fact that the whole discussion here is about believers. The^
Apostle says nothing in this chapter about the resurrection of un-
believers. C.]
Homily XXXIX.]
HOMILIES ON FIRST CORINTHIANS.
237
" Christ the first-fruits, then they that are
Christ's ; " i. e. , the faithful and the approved.
Ver. 24. " Then cometh the end."
For when these shall have risen again, all
things shall have an end, not as now when after
Christ's resurrection things abide yet in sus-
pense. Wherefore he added, " at His coming, ' '
that thou mayest learn that he is speaking of
that time, "when He shall have delivered up
the kingdom to God even the Father ; when He
shall have abolished all rule and all authority
and power."
[6.] Here, give heed to me carefully, and
see that no part escape you of what I say.
For our contest is with enemies^ : wherefore we
first must practice the rediictio ad absiirdum
which also Paul often doeth. Since in this way
shall we find what they say most easy of detec-
tion. Let us ask them then first, what is the
meaning of the saying, " When he shall have
delivered up the kingdom to God, even the
Father ? " For if we take this just as it stands
and not in a sense becoming Deity, He will not
after this retain it. For he that hath delivered
up to another, ceases any longer to retain a
thing himself. And not only will there be this
absurdity, but that also the other person who
receives it will be found not to be possessor of
It before he hath so received it. Therefore,
according to them, neither was the Father a
King before, governing our affairs : nor wnll it
seem that the Son after these things will be a
King. How then, first of all, concerning the
Father doth the Son Himself say, " My Father
worketh hitherto, and I work : " (John v. 17.)
and of Him Daniel, " That His kingdom is an
everlasting kingdom, which shall not pass
away?" (Dan. vii. 14.) Seest thou how many
absurdities are produced, and repugnant to the
Scriptures, when one takes the thing spoken
after the manner of men ?
But what " rule," then doth he here say, that
Christ " putteth down ? " That of the angels ?
Far from it. That of the faithful ? Neither is
it this. What rule then ? That of the devils,
concerning which he saith, "Our wrestling is
not against flesh and blood, but against the
principalities, against the powers, against the
world -rulers of this darkness." (Ephes. vi.
12.) For now it is not as yet "put down"
perfectly, they working in many places, but
' then shall they cease.
Ver. 25. " Foe He must reign, till He hath
put all enemies under His feet."
' The partisans nf Marcellus of Ancyra, who about the middle of
tlic fourth century taught that the Person.al Kingdom of the Son,
i and indeed His Personality, will cease at the last day, He being
1 such an emanation from the Father as shall be again absorbed into
j the Father. See S. Cyril, Catech. xv. 27. and others quoted by Up.
Pearson on the ('reed. Art. vi. part 2. This error is supposed to
I have occasioned the insertion at Constantinople of the words, " (Jf
I whose kingdom there shall be no end," in the Nicene Creed. It
I appears that Marcellus alleged this text.
Again from hence also another absurdity is
produced, unless we take this also in a way
becoming Deity. For the expression "until," is
one of end and limitation : but in reference to
God, this does not exist.
Ver. 26. "The last enemy that shall be
abolished is death. "
How the last ? After all, after the devil,
after all the other things. For so in the begin-
ning also death came in last ; the counsel of
the devil having come first, and our disobedi-
ence, and then death. Virtually then indeed
it is even now abolished : but actually, at that
time.
[7.] Ver. 27. " For He hath put all things
in subjection under His feet. But when He
saith. All things are put in subjection, it is
manifest that He is excepted who did subject
all things unto Him."
Ver. 28. "And when all things have been
subjected unto Him, then shall the Son also
Himself be subjected unto Him that did subject
all things unto Him."
And yet before he said not that it was the
Father who "put things under Him," but He
Himself who ' ' abolishes. ' ' For • ' when He shall
have abolished," saith he, " all rule and author-
ity : " and again, "for He must reign until He
hath put all His enemies under His feet." How
then doth he here say, " the Father ? "
And not only is there this apparent perplex-
ity, but also that he is afraid with a very unac-
countable fear, and uses a correction, saying,
"He is excepted, who did subject all things
unto Him," as though some would suspect,
whether the Father might Himself not be sub-
ject unto the Son ; than which what can be
more irrational ? nevertheless, he fears this.
How then is it ? for in truth there are many
questions following one upon another. Well,
give me then your earnest attention ; since in
fact it is necessary for us first to speak of the
scope of Paul and his mind, which one may
find everywhere shining forth, and then to sub-
join our solution : this being itself an ingredi-
ent in our solution.
What then is Paul's mind, and what is his
custom ? He speaks in one way when he dis-
courses of the Godhead alone, and in another
when he falls into the argument of the econ-
omy. Thus having once taken hold of our
Lord's Flesh, he freely thereafter uses all the
sayings that humiliate Him ; without fear as
though that were able to bear all such expres-
sions. Let us see therefore here also, w-hether
his discourse is of the simple Godhead, or
whether in view of the incarnation he asserts of
Him those things which he saith : or rather let
us first point out where he did this of which I
have spoken. Where then did he this ? Writ-
238
WORKS OF ST. CHRYSOSTOM.
[Homily XXXIX.
ing to the Philippians he saith, "Who, being
in the form of God, counted it not a prize to be on
an equahty with God, but emptied Himself of
no reputation, taking the form of a servant,
being made in the likeness of men : and being
found in fashion as a man. He humbled Him-
self, becoming obedient even unto death, yea,
the death of the cross. Wherefore hath God
highly exalted Him." (Phil. ii. 6 — 9.)
Seest thou how when he was discoursing of
the Godhead alone, he uttered those great
things, that He " was in the form of God " and
that He "was equal with" Him that begat
Him, and to Him refers the whole ? But when
He showed Him to thee made flesh, he low^ered
again the discourse. For except thou distin-
guish these things, there is great variance
between the things spoken. Since, if He were
"equal with God," how did He highly exalt
one equal with Himself? If He were "in the
form of God, " how "gave" He Him "a
name? " for he that giveth, giveth to one that
hath not, and he that exalteth, exalteth one that
is before abased. He will be found then to be
imperfect and in need, before He hath received
the " exaltation " and " the Name ; " and many
other absurd corollaries will hence follow. But
if thou shouldest add the incarnation, thou
wilt not err in saying these things. These
things' then here also consider, and with this
mind receive thou the expressions.
[8.] Now together with these we will state
also other reasons why this pericope of Scripture
was thus composed. But at present it is neces-
sary to mention this : first, that Paul's discourse
was of the resurrection, a thing counted to be
impossible and greatly disbelieved : next, he
was writing to Corinthians among whom there
were many philosophers who mocked at such
things always. For although in other things
wrangling one with another, in this they all, as
with one mouth, conspired, dogmatically declar-
ing that there is no resurrection. Contending
therefore for such a subject so disbelieved and
ridiculed, both on account of the prejudice
which had been formed, and on account of the
difficulty of the thing ; and wishing to demon-
strate its possibility, he first effects this from the
resurrection of Christ. And having proved it
both from the prophets, and from those who
had seen, and from those who believed : when
he had obtained an admitted reductio ad ah-
surdum, he proves in what follows the resurrec-
tion of mankind also. "For if the dead rise
not," saith he, "neither has Christ been
raised."
Further ; having closely urged these converse
arguments in the former verses, he tries it again
in another way, calling Him the " first-fruits,"
and pointing to His "abolishing all rule and
authority and power, and death last." " How
then should death be put down," saith he,
"unless he first loose the bodies which he
held ? " Since then he had spoken great things
of the Only-Begotten, that He "gives up the
kingdom," i.e., that He Himself brings these
things to pass, and Himself is victor in the war,
and "putteth all things under His feet," he
adds, to correct the unbelief of the multitude,
" for He must reign till He hath put all His
enemies under His feet." Not as putting an
end to the kingdom, did he use the expression
"until," but to render what was said worthy of
credit, and induce them to be confident. For
" do not," saith he, " because thou hast heard
that He will abolish all rule, and authority and
power," to wit, the devil, and the bands of
demons, (many as there are,) and the multitudes
of unbelievers, and the tyranny of death, and
all evils : do not thou fear as though His strength
was exhausted. For until He shall have done
all these things, "He must reign; " not saying
this, that after He hath brought it to pass He
doth not reign ; but establishing this other, that
even if it be not now, undoubtedly it will be. For
His kingdom is not cut off : yea. He rules and
prevails and abides until He shall have set to
right all things.
And this manner of speech one might find
also in the Old Testament ; as when it is said,
" But the \vord of the Lord abideth for ever ; "
(Ps. cxix. 89.) and, "Thou art the same, and
Thy years shall not fail." (Ps. cii. 27.) Now
these and such-like things the Prophet saith,
when he is telling of things which a long space
of time must achieve and which must by all
means come to pass ; casting out the fearfulness
of the duller sort of hearers.
But that the expression, " until," spoken of
God, and " unto," do not signify an end, hear
what one saith: "From everlasting unto ever-
lasting Thou art God : " (Ps. xc. 2.) and aggiin,
"I am, I am," and "Even to your old age I am
He." (Isa. xlvi. 4.)
For this cause indeed doth he set death last,
that from the victory over the rest this also
might be easily admitted by the unbeliever. For
when He destroys the devil w-ho brought in
death, much more will He put an end to His
work.
[9.] Since then he referred all to Him, the
" abolishing rule and authority," the perfecting
of His kingdom, (I mean the salvation of the
faithful, the peace of the world, the taking away
of evils, for this is to perfect His kingdom,) the
putting an end to death ; and he said not, " the
Father by Him," but, " Himself shall put down,
and Himself shall put under His feet," and he
no where mentioned Him that begat Him ; he
was afraid afterward, lest on this account among
Homily XXXIX.]
HOMILIES ON FIRST CORINTHIANS.
239
some of the more irrational persons, either the
Son might seem to be greater than the Father,
or to be a certain distinct principle, unbegotten.'
And therefore, gently guarding himself, he
qualifies the magnitude of his expressions, say-
ing, " for He put all things in subjection under
His feet," again referring to the Father these
high achievements ; not as though the Son were
without power. For how could He be, of whom
he testified so great things before, and referred
to Him all that was said ? But it was for the
reason which I mentioned, and that he might
show all things to be common to Father and Son
which were, done in our behalf. For that Him-
self alone was sufficient to "put all things in
subjection under Him," hear again Paul saying,
(Phil. iii. 21.) "Who shall fashion anew the
body of our humiliation that it may be con-
formed to the body of His glory, according to
the working whereby He is able even to subject
all things unto Himself."
Then also he uses a correction, saying, " But
when He saith, all things are put in subjection,
it is evident that He is excepted who did sub-
ject all things unto Him," testifying even thence
no small glory to the Only-Begotten. For if
He were less and much inferior, this fear would
never have been entertained by him. Neither '
is he content with this, but also adds another
thing, as follows. I say, lest any should doubt-
ingly ask, "And what if the Father hath not
been ' put under Him ? ' this doth not at all
hinder the Son from being the more mighty ; "
fearing this impious supposition, because that
expression was not sufficient to point out this
also, he added, going very much beyond it,
" But when all things have been subjected unto
Him, then shall the Son also Himself be sub-
jected; " showing His great concord with the
Father, and that He is the principle of all other
good things and the first Cause, who hath
begotten One so great in power and in achieve-
ments.
[10.] But if he said more than the subject-
matter demanded, marvel not. For in imitation
<if his Master he doeththis: since He too pur-
1 losing to show His concord with Him that begat
Him, and that He hath not come without His
mind, descends so far, I say not, as the proof
of concord demanded, but as the weakness of
the persons present required. For He prays to
His Father for no other cause but this ; and
slating the reason He saith, "that they may
i believe that Thou hast sent Me." (John xi. 42.)
I In imitation therefore of Him, Paul here in his
' manner of speech goes beyond what was
' required ; not that thou mightest have any sus-
jpicion of a forced servitude, far from it; but
I that he might the more entirely cast out those
impious doctrines. For so when he is minded to
pull up any thing by the roots, he is wont to do
it, and abundantly more with it^. Thus too,
for example, when he spake of a believing wife
and an unbelieving husband, companying with
one another by .the law of marriage, that the
wife might not consider herself defiled by that
intercourse and the embraces of the unbeliever,
he said not, " the wife is not unclean," nor,
" she is no wise harmed by the unbeliever," but,
which was much more, " the unbeliever is even
'sanctified' by her," not meaning to signify
that the heathen was made holy through her,
but by the very great strength of the expression
anxious to remove her fear. So also here, his
zeal to take away that impious doctrine by a
very strong utterance was the cause of his
expressing himself as he did. For as to suspect
the Son of weakness is extreme impiety : (where-
fore he corrects it, saying, " He shall put all
enemies under His feet : ") so on the other hand
is it more impious to consider the Father inferior
to Him. Wherefore he takes it also away with
exceeding force. And observe how he puts it.
For he said not simply, " He is excepted which
put all things under Him," but, "it is mani-
fest," "for even if it be admitted," saith he,
" nevertheless I make it sure.^"
And that thou mayest learn that this is the
reason of the things spoken, I would ask thee
this question: Doth an additional "subjec-
tion" at that time befal the Son? And how
can this be other than impious and unworthy of
God? For the greatest subjection and obe-
dience is this, that He who is God took the
form of a servant. How then will He be ' * sub-
jected ? " Seest thou, that to take away the
impious notion, he used this expression ? and
this too in a suitable though reserved sense ?
For he becomes a Son and a divine Person, so
He obeys; not humanly, but as one acting
freely and having all authority. Otherwise how
is he co-enthroned? How, "as the Father
raiseth up, even so He, whom He will? " (John
V. 21.) How are "all things that the Father
hath His," and all that He hath, the Father's?
(John xvi. 15.) For these phrases indicate to
us an authority exactly measured by^ that of Him
that begat Him.
[11.] But what is this, "When He shall
deliver up the kingdom?" The Scripture
acknowledges two kingdoms of God, the one
by appropriation^, the other by creation^. Thus,
He is King over all, both Greeks and Jews and
devils and His adversaries, in respect of His
-TToWrj K4\py)Tai t^ irepiovtria.
^ 0(KetW(7tV.
^ This distinction, in these terms, is found elsewhere in St.
Chrysostom ; as on 47 (48) Psalm, v. 1 ; on i Tim. vi. 11 : as
quoted by Suicer v, /Sao-iAeia.
240
WORKS OF ST. CHRYSOSTOM.
[Homily XXXIX
creation : but He is King of the faithful and
willing and subject, in respect of His making
them His own. This is the kingdom which is
said also to have a beginning. For concerning
this He saith also in the second Psalm, "Ask
of Me, and I shall give Theg the heathen for
Thine inheritance." (Ps. ii. 8.) Touching
this also. He Himself said to His disciples,
" All authority hath been given unto Me by
My father," (Matt, xxviii. 18.) referring all to
Him that begat Him, not as though of Himself
He were not sufficient, but to signify that He is
a Son, and not unbegotten. This kingdom
then He doth " deliver up," i. e., " bring to a
right end."
" What then," saith one, "can be the reason
why He spake nothing of the Spirit? " Because
of Him he was not discoursing now, nor doth
he confound all things together. Since also
where he saith, "There is one God the Father,
and one Lord Jesus," undoubtedly not as allow-
ing the Spirit to be inferior, is he therefore
silent, but because for the time it was not
urgent, he so expressed himself. For he is
wont also to make mention of the Father only,
yet we must not therefore cast out the Son : he
is wont to speak also of the Son and of the
Spirit only, yet not for this are we to deny^ the
Father.
But what is, "that God may be all in all?"
That all things may be dependent upon Him,
that none may suppose two authorities without a
beginning, nor another kingdom separated off;
that nothing may exist independent of him.
For when the enemies shall be lying under the
feet of the Son, and He having them cast under
His feet be at no variance with His Father, but
at concord with Him in entire perfection, then
He shall Himself " be all in all."
But some say that he spake this to declare the
removal of wickedness, as though all would
yield thenceforth and none would resist nor do
iniquity. For when there is no sin, it is evi-
dent that "God shall be all in all."
[12.] But if bodies do not rise again, how
are these things true ? For the worst enemy of
all, death, remains, having wrought whatever
he listed. "Nay," saith one, "for they shall
sin no more." And what of that? For he is
not discoursing here of the death of the soul,
but of that of the body? How then is he
" put down ? " For victory is this, the winning
of those things which have been carried off and
detained. But if men's bodies are to be
detained in the earth, it follows that the tyranny
of death remains, these bodies for their part
being holden, and there being no other body
for him to be vanquished in. But if this which
Paul spake of, ensue, as undoubtedly it will
' aderritTOfxev.
ensue, God's victory will appear, and that a
glorious one, in His being able to raise again
the bodies which were holden thereby. Since
an enemy too is then vanquished, when a man
takes the spoils, not when he suffers them to
remain in the other's possession : but unless
one venture to take what is his, how can we say
that he is vanquished ? After this manner of
victory doth Christ Himself say in the Gospels
that He hath been victorious, thus speaking,
"When he shall bind the strong man, then
shall he also spoil his goods." (Matt. xii. 29.)
Since if this were not so, it would not be at all
a manifest victory. For as in the death of the
soul, "he that hath died is justified from sin;"
(Rom. vi. 7.) (and yet we cannot say that this
is a victory, for he is not the victor who adds no
more to his wickedness, but he who hath done
away the former captivity of his passions ; ) just
so in this instance also, I should not call death's
being stayed from feeding on the bodies of men
a splendid victory, but rather that the bodies
heretofore holden by him should be snatched
away from him.
But if they should still be contentious and
should say that these things were spoken of the
soul's death, how is this "destroyed last?"
since in the case of each one at his Baptism it
hath been destroyed perfectly. If however thou
speakest of the body, the expression is admis-
sible ; I mean, such a saying as that it will be
" last destroyed."
But if any should doubt why discoursing of
the resurrection, he did not bring forward the
bodies which rose again in the time of our
Lord, our answer might be the following : that
this could not be alleged in behalf of the resur-
rection. For to point out those who after rising
died again, suited not one employed in prov-
ing that death is entirely destroyed. Yea, this
is the very reason why he said that he is " des-
troyed last," that thou mightest never more
suspect his rising again. For when sin is taken
away, much more shall death cease: it being
out of all reason when the fountain is dried up,
that the stream flowing from it should still sub-
sist; and when the root is annihilated, that the
fruit should remain.
[13.] Since then in the last day the enemies of
God shall be destroyed, together with death and
the devil and the evil spirits, let us not be de-
jected at the prosperity of the enemies of God.
For the enemies of the Lord in the moment of
their glory and exaltation fail ; ' ' yea, like smoke
have they failed away." (Ps. xxxvii. 20.)
When thou seest any enemy of God wealthy,
with armed attendants and many flatterers, be
not cast down, but lament, weep, call upon God,
that He may enrol him amongst His friends :
and the more he prospers being God's enemy,
Homily XXXIX.]
HOMILIES ON FIRST CORINTHIANS.
241
so much the more do thou mourn for him.
For sinners we ought ahvays to bewail, but es-
pecially when they enjoy wealth and abundance
of good days ; even as one should the sick, when
they eat and drink to excess.
But there are some, who when they hear these
words are of so unhappy a disposition, as to
sigh bitterly thereupon, and say, "Tears are
due to me who have nothing." Thou hast well
said, "who have nothing," not because thou
hast not what another hath, but because thou
accountest the thing such as to be called happy ;
yea, for this cause art thou worthy of infinite
lamentations: even as, if a person living in
health should count happy him that is sick and
lying on a soft couch, this latter is not near so
wretched and miserable as he, because he hath
no sense of his own advantages. Just such a
result one may observe in these men's case also :
nay, and hereby our whole life is confounded
and disordered. For these sayings have undone
many, and betrayed them to the devil, and
made them more pitiable than such as are
wasted with famine. Yea, that those who long
after more, are more wretched than mendicants,
as being possessed with a greater and bitterer
sorrow than they, is evident from what follows.
A drought once overtook our city, and all
were trembling for the last of evils, and were
beseeching God to rid them of this fear. And
one might see then that which w^as spoken of by
Moses ; (Deut. xxviii. 23.) " the heavens be-
come brass," and a death, of all deaths the
most horrible, waited for every day. But after-
wards, when it seemed good to the merciful
God, beyond all expectation there was wafted
down from heaven a great and plentiful rain,
and thenceforth all were in holiday and feasting,
as having come up from the very gates of death.
But in the midst of so great blessings and the
common gladness of all, one of those exceed-
inly wealthy people went about with a gloomy
and downcast countenance, quite dead with sor-
row ; and when many enquired the reason,
wherefore in the common joy of all men he
alone is sorrowful, he could not even keep
within him his savage passion, but goaded by
the tyranny of the disease, declared before them
all the reason. "Why,"saith he, " having in
my possession ten thousand measures of wheat,
I have no means of disposing of them left."
Shall we then count him happy, tell me, for
these words, for which he deserved to be stoned ?
Him that was more cruel than any wild beast,
the common enemy? What sayest thou, man?
Art thou sad because all did not perish, that
thou mightest gather gold ? Hast thou not
heard what Solomon saith, (Prov. xi. 26.) "He
that withholdeth' corn, the people shall curse
' Tifxcov\Ku>i', Theodotion. <n'»'e;(tt)i' LXX.
16
him ? " but goest about a common enemy of the
blessings of the world, and a foe to the liber-
ality of the Lord of the world, and a friend of
Mammon, or rather his slave? Nay, doth not
that tongue deserve to be cut out, and the
heart to be quenched, that brought forth these
words ?
[14.] Seest thou how gold doth not suffer
men to be men, but wild beasts and fiends?
For what can be more pitiful than this rich
man, whose daily prayer is that there may be
famine, in order that he may have a little gold ?
Yea, and his passion by this time is come round
to the contrary of itself : he not even rejoicing
in his abundant store of the fruits of the earth,
but on this very account grieving the rather, (to
such a pass is he come,) that his possessions are
infinite. Although one who hath much ought
to be joyful : but this man on that very account
is dejected. . Seest thou that, as I said, the rich
do not reap as much pleasure from what is pres-
ent, as they endure sorrow for what hath not yet
been added? For he that had innumerable
quantities of wheat did more grieve and lament
than he who suffered hunger. And while the
one, on merely having his necessary food, was
crowning himself and leaping for joy and giving
thanks to God ; the other, who had so much,
was fretting and thought he was undone. It is
not then the superfluity which causes our pleas-
ure, but a self-controlling mind : since without
this, though one obtain and have all, he will
feel as one deprived of all and will mourn ac-
cordingly : inasmuch as this man too of whom
we are now speaking, even if he had sold all he had
for as large a sum as he wished, would again
have grieved that it was not for more ; and if
he could have had more, he would again have
sought another advance ; and if he had disposed
of the bushel for one pound, he would even then
have been distracted for sorrow, that the half
bushel could not be sold for as much. And if the
price were not set so high at first, marvel not.
Since drunkards also are not at first inflamed,
but when they have loaded themselves with
much wine, then they kindle the flame into
greater fierceness : so these men, by how much
more they have grasped, in so much the greater
poverty do they find themselves, and they who
gain more than others, are the very persons to
be the most in want.
[15.] But I say these things not only to this
man, but also to each one of those who are so
diseased : those, I say, who raise the price of
their wares and make a traffic of the poverty of
their neighbors. For of humanity none any
where makes account : but every where the cov-
etous desire brings out many at the time of sale.
And oil and wine is sold by one quicker, by
another more slowly, but neither out of regard
242
WORKS OF ST. CHRYSOSTOM.
[Homily XXXIX.
to others; rather the one seeks gain, the other
to avoid loss by the spoiling of his produce.
Thus, because most men not making much
account of the laws of God, shut up and keep
all in doors, God by other means leading them
to humanity, — that were it but of necessity they
may do something kind, — hath infused into
them the fear of greater loss, not allowing the
fruits of the earth to keep any long time, in
order that out of mere dread of the damage
from their spoiling, they may expose for sale to
the needy, even against their will, such things
as they wickedly bury at home and keep.
However, aftjer all this, some are so insatiable as
not even thereby to be corrected. Many, for
example, have gone so far as to empty whole
casks, not giving even a cup-full to the poor
man, nor a piece of money to the needy, but
after it hath become vinegar, they dash it all
upon the ground, and destroy their casks to-
gether with the fruit. Others again who would
not give a part of a single cake to the hungry,
have thrown whole granaries into some river :
and because they listened not to God who bade
them give to the needy, at the bidding of the
moth, even unwillingly, they emptied out all
they had in their houses, in utter destruction and
waste ; drawing down upon their own heads to-
gether with this loss much scorn and many a curse.
And such is the course of their affairs here ;
but the hereafter, what words shall set before
us ? For as these men in this world cast their
moth-eaten grain, become useless, into rivers ;
even so the doers of such things, on this very
account become useless, God casts into the
river of fire. Because as the grain by the moth
and worm, so are their souls devoured by cru-
elty and inhumanity. And the reason of these
things is their being nailed to things present,
and gaping after this life only. Whence also
such men are full of infinite sadness ; for name
whatever pleasure thou wilt, the fear of their
end is enough to annihilate all, and such an one
" is dead, while he is yet alive." (i Tim. v. 6.)
Now then that unbelievers should have these
feelings, is no marvel ; but when they who have
partaken of so great mysteries and learned such
high rules of self-denial concerning things to
come, delight to dwell in things present, what
indulgence do they deserve ?
[i6.] Whence then arises their loving to
dwell in present things? From giving their
mind to luxury, and fattening their flesh, and
making their soul delicate, and rendering their
burden heavy, and their darkness great, and
their veil thick. For in luxury the better part
is enslaved, but the worse prevails; and the
former is blinded on every side and dragged on
in its maimed condition ; while the other draws
and leads men about every where, though it
ought to be in the rank of things that are led.
Since great indeed is the bond between the
soul and the body ; the Maker having contrived
this, lest any should induce us to abhor it as
alien. For God indeed bade us love our en-
emies ; but the devil hath so far prevailed as to
induce some ' even to hate their own body.
Since when a man saith that it is of the devil,
he proves nothing else than this ; which is the
extreme of dotage. For if it be of the devil,
what is this so perfect harmony, such as to
render it meet in every way for the energies of
the self-controlling soul? "Nay," saith one,
"if it be meet, how doth the body blind it ? "
It is not the body which blinds the soul ; far
from it, O man ; but the luxury. But whence
do we desire the luxury ? Not from our having
a body, by no means ; but from an evil choice.
For the body requires feeding, not high feed-
ing 2, the body needs nourishing, not breaking
up and falling apart. You see that not to the
soul only, but to the very body also which re-
ceives the nourishment, the luxury is hostile.
For it becomes weaker instead of strong, and
softer instead of firm, and sickly instead of
healthful, and heavier instead of light, and
slighter instead of compact, and illfavored in-
stead of handsome, and unsavory instead of fra-
grant, and impure instead of clean, and full of
pain instead of being at ease, and useless in-
stead of useful, and old instead of young, and
decaying instead of strong, and slow and dull
instead of quick, and maimed instead of whole.
Whereas if it were of the devil, it ought not
to receive injury from the things of the devil,
I mean, from sin.
[17.] But neither is the body, nor food, of
the devil, but luxury alone. For by means of
it that malignant fiend brings to pass his in-
numerable evils. Thus did he make victims of*
a whole people. " For the beloved waxed fat,"
saith one, "and grew thick, and was enlarged,
and kicked." (Deut. xxxii. 15.) And thence
also was the beginning of those thunderbolts on
Sodom. And to declare this, Ezekiel said,
" But this was the iniquity of Sodom, in pride
and fulness of bread and refinements ^ they
waxed wanton." (Ezek. xvi. 4.) Therefore
also Paul said, (i Tim. v. 6.) " She that giveth
herself to pleasure^, is dead while she liveth."
How should this be ? Because as a sepulchre
she bears about her body, bound close to innum-
erable evils ^. And if the body so perish, how
will the soul be affected ; what disorder, what
* The Manichaeans, and Gnostic sects.
^ Tpo<\>r]<; ov Tpv(j)Tis.
^ €^€Tpa\rj\i(Te.
* (iiOriviai^ LXX.
* <nraTa\u>aa
" It is thy own soul, wretched woman, that thou hast lost : the
spiritual life gone, thou for a while leadest on a life of thine own,
and movest about, wearing thy deatn upon thee." S. Cypr. of the
Lapsed, C. 30.
Homily XXXIX.]
HOMILIES ON FIRST CORINTHIANS.
243
waves, what a tempest will she be filled with ?
Hereby, you see, she becomes unfitted for every
duty, and will have no power easily to speak,
or hear, or take counsel, or do anything that
is needful. But as a pilot when the storm hath
got the better of his skill, is plunged into the
deep, vessels and sailors and all : so also the
soul together with the body is drowned in the
grievous abyss of insensibility.
For, in fact, God hath set the stomach in our
bodies as a kind of mill, giving it a propor-
tionate power, and appointing a set measure
which it ought to grind every day. If therefore
one cast in more, remaining undigested it doth
injury to the whole body. Hence diseases and
weaknesses and deformities : since in truth lu.x-
ury makes the beautiful woman not only sickly,
but also foul to look upon. For when she is
continually sending forth unpleasant exhala-
tions, and breathes fumes of stale wine, and is
more florid than she ought to be, and spoils
the symmetry that beseems a woman, and loses
all her seemliness, and her body becomes flabby,
her eyelids bloodshot and distended, and her
bulk unduly great, and her flesh an useless
load ; consider what a disgust it all produces.
Moreover, I have heard a physician say that
many have been hindered from reaching their
proper height by nothing so much as luxurious
living. For the breath being obstructed by the
multitude of things which are cast in and being
occupied in the digestion of such things, that
which ought to serve for growth is spent on
this digestion of superfluities. Why need one
speak of gout, rheum dispersed every where,
the other diseases hence arising, the whole ab-
omination? For nothing is so disgusting as a
woman pampering herself with much food.
Therefore among the poorer women one may see
more of beauty: the superfluities being con-
sumed and not cleaving to them, like some
superfluous clay, of no use and benefit. For
their daily exercise, and labors, and hardships,
and their frugal table, and spare diet, minister
unto them much soundness of body, and thence
also much bloom.
[18.] But if thou talkest of the pleasure of
luxury, thou wilt find it to go no farther than
the throat : since as soon as it hath passed the
tongue, it is flown away, leaving behind in the
body much that is disgusting. For do not I
pray look on the voluptuaries at table only, but
when you see them rise up, then follow them,
and you will see bodies rather of wild beasts
and irrational creatures than of human beings.
You will see them with headache, distended,
bound up, needing a bed and a couch and
plenty of rest, and like men who are tossed in a
great tempest and require others to save them,
and long for that condition in which they were
before they were swelled even to bursting^ : they
carrying their bellies about with a burden like
that of women with child, and can scarce step
forward, and scarce see, and scarce speak, and
scarce do any thing. But if it should chance
that they sleep a little, they see again strange
dreams and full of all manner of fancies.
What should one say of that other madness
of theirs? the madness of lust, I mean, for this
also hath its fountains from hence. Yea, as
horses wild after the female, so they, goaded on
by the sting of their drunkenness, leap upon
all, more irrational than they, and more frantic
in their boundings ; and committing many
more unseemlinesses which but to name is
unlawful. For they know not in fact any longer
what they suffer, nor what they do.
But not so he that keeps from luxury : rather
he sits in harbor, beholding other men's ship-
wrecks, and enjoys a pleasure pure and lasting,
following after that life which becomes him
that is free. Knowing therefore these things,
let us flee from the evil banquets of luxury and
cleave to a spare table ; that being of a good
habit both of soul and body, we may both prac-
tice all virtue, and attain the good things to
come, through the grace and mercy of our Lord
Jesus Christ, with Whom to the Father, with
the Holy Ghost, be glory, power, and honor,
now and ever, and world without end. Amen.
' jrpli' r) Siappayrivai.
HOMILY XL
I Cor. XV. 29.
Else what shall they do which are baptized for the dead ?
if the dead are not raised at all, why then are they
baptized for the dead ?
He takes in hand again another topic, estab-
lishing what he said at one time from what God
doeth^, and at another from the very things
which they practice^. And this also is no small
plea for the defence of any cause when a man
brings forward the gainsayers themselves as wit-
nessing by their own actions what he affirms.
What then is that which he means? Or will ye
that I should first mention how they who are
infected with the Marcionite heresy pervert this
expression ? And I know indeed that I shall
excite much laughter ; nevertheless, even on
this account most of all I will mention it that
you may the more completely avoid this dis-
ease: viz., when any Catechumen departs
among them, having coiicealed the living man
under the couch of the dead, they approach the
corpse and talk with him, and ask him if he
wishes to receive baptism ; then when he makes
no answer, he that is concealed underneath
saith in his stead that of course he should wish
to be baptized ; and so they baptize him
instead of the departed, like men jesting upon
the stage^. So great power hath the devil over
the souls of careless sinners. Then being called
to account, they allege this expression, saying
that even the Apostle hath said, " They who
are baptized for the dead." Seest thou their
extreme ridiculousness ? Is it meet then to ans-
wer these things? 1 trow not ; unless it were
' jToiei.
^ TTpaTTOVCn.
^ Epiphanius relates the same thing of the followers of Cerin-
thus, another section of the Gnostics, and says it was continued in
his time by a kind of tradition in Asia Minor and in Galatia.
Hipr. xxviii. §. 6.
[The author justly derides this custom and the endeavor to ex-
plain the passage as a reference to it. Yet not a few of the soundest
expositors hold that the Apostle was referring to the practice of
vicarious baptism, not that he approved of it but as an argument
ex concessu. See the vindication of it in Hodge (in lo) To the
same effect DeWette, Meyer, Stanley, Alford, Heinrici, Beet, and
Principal Edwards. On the other hand Canon Evans {in Bible
Commentary) contends strenuously for the interpretation of the
Greek Fathers, Theophylact, Theodoret, etc., and heartily approves
of Chrysostom's scornful repudiation of the monstroussuperstition.
He insists that vicarious baptism in its legitimate issues must lead
to something like salvation by proxy. Then he asks, " Now if such
a superstition, even in the germ, had appeared in Corinth before
the date of this epistle, would not Paul have come down upon it
with all his thunder? Would he not have devoted a whole chap-
ter to its extinction ? " To me there seems but one answer to these
questions. If so, then the Apostle could not referred to the prac-
tice, even in the way of an argumentum ad hominein. C.]
244
necessary to discourse with madmen of what
they in their frenzy utter. But that none of the
more exceedingly simple folk may be led cap-
tive, one must needs submit to answer even
these men. As thus, if this was Paul's mean-
ing wherefore did God threaten him that is not
baptized ? For it is impossible that any should
not be baptized henceforth, this being once
devised : and besides, the fault no longer lies
with the dead, but with the living. But to
whom spake he, " Unless ye eat My flesh, and
drink My blood, ye have no life in your-
selves? " (John vi. 53.) To the living, or to the
dead, tell me? Anei again, " Unless a man be
born again of water and of the Spirit, he cannot
see the kingdom of God." (John iii. 5.) For if
this be permitted, and there be no need of the
mind of the receiver nor of his assent while he
lives, what hinders both Greeks and Jews thus
to become believers, other men after their
decease doing these things in their stead ?
But not to prolong fruitless toil in cutting
asunder their petty spiders' we.bs^, come let us
unfold unto you the force of this expression.
What then is Paul speaking of?
[2.] But first I wish to remind you who are
initiated of the response, ^ which on^ that even-
ing they who introduce you to the mysteries bid
you make ; and then I will also explain the say-
ing of Paul : so this likewise will be clearer to
you ; we after all the other things adding this
which Paul now saith. And I desire indeed
expressly to utter it, but I dare not on account
of the uninitiated ; for these add a difficulty to
our exposition, compelling us either not to speak
clearly or to declare unto them the ineffable
mysteries. Nevertheless, as I may be able, I
will speak as through a veil "^ .
As thus : after the enunciation of those mys-
tical and fearful words, and the awful rules of
the doctrines which have come down from
heaven, this also we add at the end when we
are about to baptize, bidding them say, " I be-
lieve in the resurrection of the dead," and upon
* apa^j't'Sta fiia/foiTTOi'TC?.
' p>)<Te(os.
"* Probably E.'ister Eve. Vid. Bingham's Antiquities, ii. 6. s. 7. S.
Cyril, Lect. ig, i
^ <jvvt<JKi.aa\i.ivui<;.
HOMII.Y XL.]
HOMILIES ON FIRST CORINTHIANS.
245
this faith we are baptized. For after we have
confessed this together with the rest, then at
last are we let down into the fountain of those
sacred streams. This therefore Paul recalling to
their minds said, " if there be no resurrection,
why art thou then baptized for the dead^?"
i. e., the dead bodies. For in fact with a view
to this art thou baptized, the resurrection of
thy dead ^ body, believing that it no longer re-
mains djad. And thou indeed in the words
makest mention of a resurrection of the dead ;
but the priest, as in a kind of image, signifies to
thee by very deed the things which thou hast
believed and confessed in words. When with-
out a sign thou believest, then he gives thee the
sign also ; when thou hast done thine own part,
then also doth God fully assure thee. How
and in what manner ? By the water. For the
being baptized and immersed and then emerg-
ing, is a symbol of the descent into Hades and
return thence. Wherefore also Paul calls bap-
tism a burial, saying, " Therefore we are buried
with Hmi by baptism into death." (Rom. vi. 4.)
By this he makes that also which is to come
credible, I mean, the resurrection of our bodies.
For the blotting out sins is a much greater thing
than the raising up of a body. And this Christ
declaring, said, " For whether is easier to say,
Thy sins are forgiven, or to say. Take up thy
bed, and walk?" (Matt. ix. 5.) " The former is
the more difficult," saith He, " but since ye
disbelieve it as being hidden, and make the easier
instead of the more difficult the demonstration
of my power, neither will I refuse to afford you
this proof." Then saith He to the paralytic,
• ' Arise, take up thy bed, and go unto thy house. ' '
" -A.nd how is this difficult," saith one, '' when
it is possible to kings also and rulers? For they
too forgive adulterers and homicides. ' ' Thou art
jesting, O man, who sayest these things. For to
forgive sins with God only is possible. But
rulers and kings, whether it is adulterers whom
they forgive or homicides, release them indeed
from the present punishment ; but their sin they
do not purge out. Though they should advance
to offices them that have been forgiven, though
they should invest them with the purple itself,
though they should set the diadem upon their
heads, yet so they would only make them kings, but
could not free them from their sin. It being
God alone who doeth this ; which accordingly
in the Laver of Regeneration He will brmg to
pass. For His grace touches the very soul, and
thence plucks up the sin by the root. Here is
the reason why he that hath been forgiven by
the king may be seen with his soul yet impure,
but the soul of the baptized no longer so, but
' See before, Horn. 23. §. 3.
^ i e. , the very act of immersion and emersion affirms the spirit-
ual death and resurrection of thine own body. cf. Kom. vi. 3 — 5. as
quoted below, and the parallel places.
purer than the very sun-beams, and such as it
was originally formed, nay rather much better
than that. For it is blessed with a Spirit, on
every side enkindling it and making its holiness
intense. And as w.hen thou art recasting iron
or gold thou makest it pure and new once more,
just so the Holy Ghost also, recasting the soul
in baptism as in a furnace and consuming its
sins, causes it to glisten with more purity than
all purest gold.
Further, the credibility of the resurrection of
our bodies he signifies to thee again from what
follows: viz., that since sin brought in death,
now that the root is dried up, one must not
after that doubt of the destruction of the fruit.
Therefore having first mentioned " the forgive-
ness of sins," thou dost next confess also " the
resurrection of the dead ; " the one guides thee
as by hand on to the other.
Yet again, because the term Resurrection is
not sufficient to indicate the whole : for many
after rising have again departed, as those in the
Old Testament, as Lazarus, as they at the time
of the crucifixion : one is bid to say, " and the
life everlasting," that none may any longer have
a notion of death after that resurrection.
These words therefore Paul recalling to their
minds, saith, "What shall they do which are
baptized for the dead ? " " For if there be no
resurrection," saith he, " these words are but
scenery. If there be no resurrection, how per-
suade we them to believe things which we do
not bestow?" Just as if a person bidding
another to deliver a document to the effect that
he had received so much, should never give the
sum named therein, yet after the subscription
should demand of him the specified monies.
What then will remain for the subscriber to do,
now that he hath made himself responsible,
without having received what he admitted he
had received ? This then he here saith of those
who are baptized also. " What shall they do
which are baptized," saith he, " having sub-
scribed to the resurrection of dead bodies, and
not receiving it, but suffering fraud ? And
what need was there at all of this confession, if
the fact did not follow ? " *
[3.] Ver. 30. "Why do we also stand in jeop-
ardy every hour ? "
Ver. 31. "I protest by that glorying in you
which I have in Christ Jesus our Lord, I die
daily."
See again whence he endeavors to establish
the doctrine, from his own suffrage : or rather
not from his only, but from that also of the
other apostles. And this too is no small thing ;
that tlie teachers whom you produce were full
* [Chrysnstom's explanatioh of this famous crux, though fol-
lowed by Krasmus, Cor. a Lap. and Wordsworth, has not met gen-
eral acceptance. But I have never seen any that is better. C.J
246
WORKS OF ST. CHRYSOSTOM.
[Homily XL.
of vehement conviction and signified the same
not by words only, but also by very deeds.
Therefore, you see, he doth not say simply,
"we are persuaded," for this alone was not
sufificient to persuade them, but he also furnishes
"he proof by facts; as if he should say, " in
words to confess these things haply seems to
you no marvel ; but if we should also produce
unto you the voice which deeds send forth, what
can ye have to say against that ? Hear ye then,
how by our perils also day by day we confess
these things?" And he said not "I," but
"we," taking along with him all the apostles
together, and thereby at once speaking mod-
estly and adding credibility to his discourse.
For what can ye have to say ? that we are
deceiving you when we preach these things, and
that our doctrines come of vain-glory? Nay,
our perils suffer you not to pass such a sentence.
For who would choose to be in continual jeop-
ardy to no purpose and with no effect ? Where-
fore also he said, " Why do we also stand in
jeopardy every hour?" For if one should even
choose it through vain-glory, such his choice
will be but for once and again, not all his life
long, like ours. For we have assigned our
whole life to this purpose.
"I protest by that glorying in you which I
have in Christ Jesus our Lord, I die daily : " by
glorying here, meaning their advancement.
Thus since he had intimated that his perils were
many, lest he might seem to say this by way of
lamentation, " far from grieving," saith he, " I
even glory in suffering this for your sake." And
doubly, he saith, he takes delight in it, both as
being in jeopardy for their sakes and as behold-
ing their proficiency. Then doing what is usual
with him, because he had uttered great things,
he refers both to Christ.
But how doth he " die daily? " by his read-
iness and preparation for that event. And where-
fore saith he these words ? Again by these also
to establish the doctrine of the resurrection.
" For who would choose," saith he, " to undergo
so many deaths, if there be no resurrection nor
life after this? Yea, if they who believe in the
resurrection would scarcely put themselves in
jeopardy for it except they were very noble of
heart : much more would not the unbeliever (so
he speaks) choose to undergo so many deaths
and so terrible." Thus, see by degrees how
very high he mounts up. He had said, "we
stand in jeopardy," he added, " every hour,"
then, "daily," then, "I not only ' stand in
jeopardy,' " saith he, but "I even ' die : ' " he
concludes accordingly by pointing out also what
kind of deaths they were ; thus saying,
Ver. 32. "If after the manner of men I
fought with beasts at Ephesus, what doth it
profit me ? "
What is, " if after the manner of men? " "As
far as pertains to men I fought with beasts : for
what if God snatched me out of those dangers ?'
So that I am he who ought most to be in care
about these things ; I, who endure so great dan-
gers and have not yet received any return. For
if no time of recompense is at hand, but our
reward is shut up in this present world, ours is
the greater loss. For ye have believed without
jeopardy, but we are slaughtered every day."
But all these things he said, not because he
had no advantage even in the very suffering,
but on account of the weakness of the many,
and to establish them in the doctrine of the res-
urrection : not because he himself was running
for hire ; for it was a sufficient recompense to
him to do that which was pleasing to God. So
that wheti he adds, " If in this life only we have
hoped in Christ, we are of all men most pitia-
ble," it is there again for their sakes, that he
might by the fear of this misery overthrow their
unbelief of the resurrection. And in conde-
scension to their weakness, he thus speaks.
Since in truth, the great reward is to please
Christ at all times : and apart from the recom-
pense, it is a very great requital to be in jeopardy
for His sake.
[4.] " If the dead are not raised, let us eat
and drink for to-morrow we die."
This word, be sure, is spoken in mockery :
wherefore neither did he bring it forward of
himself, but summoned the prophet of loftiest
sound, Isaiah, who discoursing of certain insen-
sible and reprobate persons made use of these
words, "Who slay oxen and kill sheep to eat
flesh and drink wine ; who say, Let us eat and
drink, for to-morrow we die. These things are
revealed to the ears of the Lord of Hosts, ^ and
this iniquity shall not be forgiven you, till ye
die." (Is. xxii. 13, 14. LXX.) Now if then
they were deprived of pardon who spake thus,
much more in the time of Grace.
Then that he might not make his discourse
too rough, he dwells not long upon his " reduc-
' [It would seem (although not certainly) from the author's
mode of expression as if he supposed that the reference was to an
actual conflict in the arena, but the prevailing view is that the
phrase is metaphorical, partly because as a Roman citizen the
Apostle could not be legally subjected to that punishment, partly
because so remarkable a deliverance could hardly fail to be re-
corded in the book of Acts, and partly because no reference is
made to anything of this kind in the long enumeration of his trials
in the eleventh chapter of Second Corinthians. The term was
often used by the ancients figuratively for contests with enraged
men. Its employment by the Apostle gives us a lively picture of
the perils to which he was exposed. Ignatius (not Polycarp, as
Beet says) in his Epistle to the Romans borrows this phrase, say-
ing " From Syria even unto Rome I am fighting with beasts, both
by land and sea, night and day, being bound to ten leopards, i. e.,a
band of soldiers." C]
- [This is an exact translation of the Greek which Chrysostom
quotes accurately. It is a fair specimen of the way in which the
translators of the Septu.agint not infrequently turn the sense of
Holy Writ into nonsense. The Hebrew of the verse as given in
the Authorized Version correctly, is, " And it was revealed in mine
ears by the Lord of Hosts." And yet it is contended by not a few
that the Hebrew text should be amended by the aid of the ancient
versions! C.]
Homily XL.]
HOMILIES ON FIRST CORINTHIANS.
247
tio ad absurdum,'' but again turns his discourse
to exhortation, saying,
Ver. 33. "Be not deceived: evil company
doth corrupt good manners."
And this he said, both to rebuke them as with-
out understanding, (for here he by a charitable
expression, calls ''good" that which is easily
deceived,) and also, as far as he could, to make
some allowance to them for the past with a view
to their return, and to remove from them and
transfer to others the greater part of his charges,
and so by this way also to allure them to repent-
ance. Which he doth likewise in the Epistle to
the Galatians, saying, "But he that troubleth
you shall bear his judgment, whosoever he be."
(Gal. v. I O.J
Ver. 34. "Awake up righteously^ and sin
not."
As if he were speaking to drunkards and
madmen. For suddenly to cast every thing out
of their hands, was the part of drunkards and
madmen, in not seeing any longer what they
saw nor believing what they had before con-
fessed. But what is, "righteously?" with a
view to what is profitable and useful. For it
is possible to awake up unrighteously, when a
man is thoroughly roused up to the injury of
his own soul. And well did he add, " sin not,"
implying that hence were the sins of their unbe-
lief. And in many places he covertly signifies
this, that a corrupt life is the parent of evil doc-
trines ; as when he saith, " The love of money
is a root of all kinds of evil, which some reach-
ing after, have been led astray from the faith."
(i Tim. vi. 10.) Yea, and many of those who
are conscious of wickedness and would fain not
pay its penalty are by this fear damaged also in
their faith concerning the resurrection : even as
they who do very virtuously desire even daily to
behold it.
' ' For some have no knowledge of God \ I
speak this to move you to shame."
See how again he transfers his accusations to
others. For he said not, " Ye have no knowl-
edge," but, "some have no knowledge." Because
disbelieving the resurrection is the temper of one
not fully aware that the power of God is irresis-
table and sufficient for all things. For if out of
the things which are not He made the things
that are, much more will He be able to raise
again those which have been dissolved.
And because he had touched them to the
quick and exceedingly mocked them, accusing
them of gluttony, of folly, of madness ; mitigat-
ing those expressions, he saith, " I speak to
move you to shame," that is, to set upright, to
bring back, to make you better, by this shame
of yours. For he feared lest if he cut too deep,
he should cause them to start away.
[5.] But let us not consider these things as
spoken to them only, but as addressed now also
to all who labor under the same disease, and live
a corrupt life. Since in truth not they who hold
corrupt do( trines only, but they too who are
holden of grievous sins, are both drunken and
frantic. VVherefore also to them may it be justly
said, " Awake," and especially to those who are
weighed down by the lethargy of avarice ; who
rob wickedly. For there is a robbery which is
good, the robbery of Heaven, which injures not.
And although in respect of money it is impossi-
ble for one to become rich, unless another first
become poor : yet in spiritual things this is not
so, but wholly the reverse : it is impossible that
any should become rich without making
another's store plentiful. For if thou help no
one, thou wilt not be able to grow wealthy.
Thus, whereas in temporal things imparting
causes diminution : in spiritual things, on the
contrary, imparting works increase, and the not
imparting, this produces great poverty and
brings on extreme punishment. And this is
signified by him who buried the talent. Yea,
and he too who hath a word of wisdom, by
imparting to another increases his own abun-
dance, by making many wise: but he that
buries it at home, deprives himself of his abun-
dance by neglecting to win the profit of the
many. Again, he that had other gifts, by heal-
ing many augmented his own gift: and was
neither himself emptied by the imparting, and
filled many others with his own spiritual gift.
And in all spiritual things this rule abides
unshaken. Thus also in the Kingdom, he that
makes many partakers with himself of the King-
dom will hereby the more completely have the
fruits of it in return : but he that studies not to
have any partaker will himself be cast out of
those many blessings. For if the wisdom of
this world of sense is not spent, though ten
thousand are forcibly seizing it ; nor doth' the
artificer by making many artificers lose his own
skill ; much less doth he who seizes the King-
dom make it less, but then will our riches be
increased when we call many to us for that pur-
pose.
Let us seize then the things which cannot be
spent but increase whilst we seize them : let us
seize the things which adniit of none to defraud
us of them by false accusation, none to envy us
for them. For so, if there were a place which
had a fountain of gold gushing forth with con-
tinual flood, and flowing the more as more was
drawn from it; and there were another place
which had a treasure buried in the earth ; from
which wouldest thou desire to be enriched ?
Would it not be from the first ? Plainly. But
that this may not be a mere conception in words,
consider the saying in reference to the air and
248
WORKS OF ST. CHRYSOSTOM.
[Homily XL.
the sun. For these are seized by all, and satisfy
all. These, however, whether men enjoy or do
not enjoy them, abide the same undiminished :
but what I spake of is a much greater thing ; for
spiritual wisdom abides not the same distributed
or not distributed : but it rather increases in the
distribution.
But if any endure not what I have said, but
still cleave to the poverty of worldly things,
snatching at the things which endure diminu-
tion : even in respect of those again, let him call
to mind the food of manna (Exod. xvi. 20.)
and tremble at the example of that punishment.
For what happened in that instance, this same
result may one now also see in the case of cove-
tous men. But what then happened? worms
were bred from their covetousness. This also
now happens in their case. For the measure of
the food is the same for all ; we having but one
stomach to fill ; only thou who feedest luxu-
riously hast more to get rid of. And as in that
case they who in their houses gathered more than
the lawful quantity, gathered not manna, but
more worms and rottenness; just so both in
luxury and in covetousness, the gluttonous and
drunken gather not more dainties but more cor-
ruption.
[6.] Nevertheless, so much worse than they are
the men of our time, in that they experienced
this once for all and received correction ; but
these every day bringing into their own houses
this worm much more grievous than that, neither
perceive it nor are satiated. For that these
things do resemble those in respect of our use-
less labor on them : (for in regard of punish-
ment these are much worse :) here is the proof
for thee to consider. j
Wherein, I ask, differs the rich man from the
poor? Hath he not one body to clothe ? one
belly to feed ? In what then hath he the advan-
tage? In cares, in spending himself, in diso-
beying God, in corrupting the flesh, in wasting
the soul. Yea, these are the things in which he
hath the advantage of the poor : since if he had !
many stomachs to fill, perhaps he might have
somewhat to say, as that his need was more and
the necessity of expense greater. But even
"now they may," saith one, "reply, that
they fill many bellies, those of their domes- ,
tics, those of their hand-maidens." But this is
done, not through need nor for humanity's
sake, but from mere pride : whence one cannot
put up with their excuse.
For why hast thou many servants ? Since as
in our apparel we ought to follow our need only,
and in our table, so also in our servants. What
need is there then ? None at all. For, in fact,
one master need only employ one servant ; or
ratliertwo or three masters one servant. But if
this be grievous, consider them that have none
and enjoy more prompt attendance. For God
hath made men sufficient to minister unto them-
selves, or rather unto their neighbor also. And
if thou believe it not, hear Paul saying, "These
hands ministered unto my necessities, and to
them that were with me." (Acts xx. 34.) After
that he, the teacher of the world and worthy
of heaven, disdained not to serve innumerable
others ; dost thou think it a disgrace, unless
thou carriest about whole herds of slaves, not
knowing that this in truth is what most of all
brings shame upon thee? For to that end did
God grant us both hands and feet, that we might
not stand in need of servants. Since not at all
for need's sake was the class of slaves intro-
duced, else even along with Adam had a slave
been formed ; but it is the penalty of sin and
the punishment of disobedience. But when
Christ came. He put an end also to this. " For
in Christ Jesus there is neither bond nor free."
(Gal. iii. 28.) So that it is not necessary to
have a slave : or if it be at all necessary, let it
be about one only, or at the most two. What
mean the swarms of servants ? For as the sel-
lers of sheep and the slave-dealers, so do our
rich men take their round, in the baths and in
the forum.
However, I will not be too exact. We will
allow you to keep a second servant. But if thou
collect many, thou dost it not for humanity's
sake, but in self-indulgence. Since if it be in
care for them, I bid thee occupy none of them in
ministering to thyself, but when thou hast pur-
chased them and hast taught them trades
whereby to support themselves, let them go free.
But when thou scourgest, when thou puttest
them in chains, it is no more a work of human-
And I know that I am giving disgust to my
hearers. But what must I do ? For this I am
set, and I shall not cease to say these things,
whether any thing come of them or not. For
what means thy clearing the way before thee in
the market place? Art thou walking then
among wild beasts that thou drivest away them
that meet thee ? Be not afraid ; none of these
bite who approach thee and walk near thee.
But dost thou consider it an insult to walk along
side of other men ? What madness is this, what
prodigious folly, when a horse is following
close after thee, to think not of his bringing
on thee any insult ; but if it be a man, unless
he be driven an hundred miles off, to reckon that
he disgraces thee. And why hast>thou also ser-
vants to carry fasces, employing freemen as
slaves, or rather thyself living more dishonora-
bly than any slave? For, in truth, meaner than
any servant is he who bears about with him so
much pride.
Therefore they shall not so much as have a
HOMII.Y XLI.]
HOMILIES ON FIRST CORINTHIANS.
249
sight of the real liberty, who have enslaved
themselves to this grievous passion. Nay, if
thou must drive and clear away, let it not be
them that come nigh thee, but thine own pride
which thou drivest away ; not by thy servant,
but by thyself : not with this scourge, but with
that which is spiritual. Since now thy servant
drives away them that walk by thy side, but
thou art thyself driven from thine high place
more disgracefully by thine own self-will than
any servant can drive thy neighbor. But if,
descending from thy horse, thou wilt drive away
pride by humility, thou shalt sit higher and
place thyself in greater honor, needing no ser-
vant to do this. I mean, that when thou art
become modest and walkest on the ground, thou
wilt be seated on the car of humility which
bears thee up to the very heavens, that car which
hath winged steeds ^ : but if falling from it, thou
pass into that of arrogance, thou wilt be in no
better state than the beggars who are drawn
along the ground, nay even much more
wretched and pitiable than they : since them
the imperfection of their bodies compels
thus to be drawn, but thee the disease of thine
own arrogance. " For every one that exalteth
himself," saith He, " shall be abased." (Matt,
xxiii. 12.) That we then may not be abased
but exalted, let us approach towards that exal-
tation. For thus also shall we " find rest for our
souls " according to the divine oracle, and shall
obtain the true and most exalted honor ; the
which may we all obtain, through the grace and
mercy, &c. &c.
HOMILY XLI.
I Cor. XV. 35, 36.
But some one will say, How are the dead raised ? and
with what manner of body do they come ? Thou
foolish one, that which thou thyself sovvest is not
quickened, except it die.
Gentle and lowly as the apostle is
to a great degree every where, he here
adopts a style rather pungent, because of
the impiety of the gainsayers. He is not
however content with this, but he also employs
reasons and examples, subduing thereby even
the very contentious. And above he saith,
" Since by man came death, by man came also
the resurrection of the dead ;" but here he
solves an objection brought in by the Gentiles.
And see how again he abates the vehemence of
his censure ; in that he said not, " but perhaps
ye will say," but he set down the objector
indefinitely, in order that, although employing
his impetuous style with all freedom, he might
not too severely wound his hearers. And he
states two difficulties, one touching the manner
of the resurrection, the other, the kind of
bodies. For of both they on their part made a
question, saying, " How is that which hath
been dissolved raised up?" and, " with what
manner of body do they come?" But what
means, "with what manner of body ? " It is
as if they had said, " with this which hath been
wasted, which hath perished, or with some
other?"
Then, to point out that the objects of their
enquiry are not questionable but admitted
points, he at once meets them more sharply,
saying, "Thou foolish one, that which thou
thyself sowest is not quickened, except it die."'
Which we also are wont to do in the case of
those who gainsay things acknowledged.
[2.] And wherefore did he not at once
appeal to the power of God? Because he is
discoursing with unbelievers. For when his
discourse is addressed to believers, he hath not
much need of reasons. Wherefore having said
elsewhere, " He shall change the body of your
humiliation, that it may be fashioned like to the
body of his glory," (Phil. iii. 21.) and having
indicated somewhat more than the resurrection,
he stated no analogies, but instead of any dem-
onstration, brought forward the power of God,
going on to say, "according to the working
whereby He is able to subject all things to Him-
self." But here he also urges reasons. That
is, having established it from the Scriptures, he
adds also in what comes after, these things over
and above, with an eye to them who do not
obey the Scriptures ; and he saith, " O foolish
one, that which thou sowest:" i. e., "from
thyself thou hast the proof of these things, by
what thou doest every day, and doubtest thou
yet ? Therefore do I call thee foolish because
of the things daily done by thine own self thou
art ignorant, and being thyself an artificer of a
resurrection, thou doubtest concerning God."
Wherefore very emphatically he said, "what
THOU sowest^," thou who art mortal and per-
ishing. ^
' Alluding perhaps to the story of Bcllerophon.
^ (TU O O'TTCipei?.
» " Our apostle's inference is as firm and strong, as it"is emphat-
ical ; Siu/le .' Tii quod sfniinus ir'c. O fool ! That xvhicii
250
WORKS OF ST. CHRYSOSTOM.
[Homily XLI.
And see how he uses expressions appropriate
to the purpose he had in view : thus, "it is not
quickened," saith he, " except it die." Leav-
ing, you see, the terms appropriate to seed, as
that "it buds," and "grows," and "is dis-
solved," he adopts those which correspond to
our flesh, viz. "it is quickened," and, "except
it die ; " which do not properly belong to
seeds, but to bodies.
And he said not, " after it is dead it lives,"
but, which is a greater thing, " therefore it
lives, because it dies." Seest thou, what I am
always observing, that he continually gives their
argument the contrary turn ? Thus what they
made a sure sign of our not rising again, the
same he makes a demonstration of our ris-
ing. For they said, " the body rises not again,
because it is dead." What then doth he, retort-
ing their argument, say ? "Nay, but unless it
died, it could not rise again : and therefore it
rises again, because it died." For as Christ
more clearly signifies this very thing, in the
words, ' ' Except a grain of wheat fall into the
ground and die, it abideth by itself alone : but
if it die, it beareth much fruit : " (John xii.
24.) thence also Paul, drawing this example,
said not, " it doth not live," but, " is not quick-
ened ; " again assuming the power of God and
showing that not the nature of the ground, but
God Himself, brings it all to pass.
And what can be the reason that he did not
bring that forward, which was more akin to the
subject : I mean, the seed of mankind ? (For
our generation too begins from a sort of decay,
even as that of the corn.) Because it was not
of equal force, but the latter was a more com-
plete instance : for he wants a case of some-
thing that perished entirely, whereas this was
but a part ; wherefore he rather alleges the
other. Besides, that proceeds from a living
body and falls into a living womb ; but here it
is no flesh, but the earth into which the seed is
cast, and into the same it is dissolved, like the
body which is dead. Wherefore on this
account too the example was more appropriate.
[3.] Ver. 37. " And he who soweth, soweth
not that body that shall be^"
For the things before spoken meet the ques-
tion, "how they are raised;" but this, the
doubt, ' ' with what manner of body they come. ' '
But what is, " thou sowest not that body which
shall be?" Not an entire ear of corn, nor
new grain. For here his discourse no longer
THOU sowest &^c. The force or emphasis may be gathered
thus. If God doth give a body unto that seed which thou sowest
for thine own use and benefit, much more will the same God give a
body unto the seed which He Himself doth sow, seeing the end
why He sows it, is not thy temporal benefit or commodity, but
His own immortal glory." Dr. Jackson's Works, vol. iii. 438. See
also vol. iii. 433 — 443.
"This seems like a different reading : but it appears afterwards
that S. Chrysostom read the verse as it stands. He quotes it there-
fore here in substance, not z'erbaiiiit.
regards the resurrection, but the manner of the
resurrection, what is the kind of body which
shall rise again ; as whether it be of the same
kind, or better and more glorious. And he
takes both from the same analogy, intimating
that it will be much better.
But the heretics, considering none of these
things, dart in upon us and say, " one body
falls and another body rises again. How then
is there a resurrection ? For the resurrection is
of that which was fallen. But where is that
wonderful and surprising trophy over death, if
one body fall and another rise again ? For he
will no longer appear to have given back that
which he took captive. And how can the
alleged analogy suit the things before men-
tioned ? " Why, it is not one substance that is
sown, and another that is raised, but the same
substance improved. Else neither will Christ
have resumed the same body when He became
the first-fruits of them that rise again : but
according to you He threw aside the former
body, although it had not sinned, and took
another. Whence then is that other ? For
this body was from the Virgin, but that, whence
was it ? Seest thou to what absurdity the argu-
ment hath come round ? For wherefore shows
He the very prints of the nails ? Was it not to
prove that it is that same body which was cruci-
fied, and the same again that rose from the
dead ? And what means also His type of
Jonah ? For surely it was not one Jonah that
was swallowed up and another that was
cast out upon dry land. And why did He also
say, " Destroy this temple, and in three days I
will raise it up?" For that which was des-
troyed, the same clearly He raised again.
Wherefore also the Evangelist added, that " He
spake of the temple of His body." (John ii.
19, 21.)
What is that then which he saith, "Thou
sowest not the body that shall be ? " i. e. not
the ear of corn : for it is the same, and not the
same ; the same, because the substance is the
same ; but not the same, because this is more
excellent, the substance remaining the same but
its beauty becoming greater, and the same body
rising up new. Since if this were not so, there
were no need of a resurrection, I mean if it
were not to rise again improved. For why did
He at all pull down His house, except He were
about to build it more glorious ?
This now, you see, he said to them who think
that it is utter corruption 2. Next, that none
again might suspect from this place that another
body is spoken of, he qualifies the dark saying,
and himself interprets what he had spoken, not
allowing the hearer to turn his thoughts from
hence in any other direction. What need is
^TT)!/ avTjji' ^9of>a.v. The reading is perhaps corrupt.
Homily XLI.]
HOMILIES ON FIRST CORINTHIANS.
251
there then of our reasonings? Hear himself
speaking, and explaining the phrase, "Thou
sowest not the body that shall be. ' ' For he straight-
way adds, "but a bare grain, it may chance of
wheat, or of some other kind;" i. e., it is not
the body that shall be ; not so clothed, for in-
stance; not having a stalk and beard, but " a
bare grain, it may chance of wheat, or of some
other kind."
Ver. 38. "But God giveth it a body even as it
pleased Him."
" Yes," saith one, " but in that case it is the
work of nature." Of what nature, tell me?
For in that case likewise God surely doeth the
whole; not nature, nor the earth, nor the rain.
Wherefore also he making these things manifest,
leaves out both earth and rain, atmosphere, sun,
and hands of husbandmen, and subjoins, " God
giveth it a body as it pleased Him." Do not
thou therefore curiously inquire, nor busy thy-
self with the how and in what manner, when
thou hearest of the power and will of God.
' ' And to each seed a body of its own. ' ' Where
then is the alien matter which they speak of?
For He giveth to each "his own." So that
when he saith, "Thou sowest not that which
shall be," he saith not this, that one substance
is raised up instead of another, but that it is
improved, that it is more glorious. For "to
each of the seeds," saith he, "a body of its
own."
[4.] From hence in what follows, he intro-
ducing also the difference of the resurrection
which shall then be. For do not suppose, be-
cause grain is sown and all come up ears of
corn, that therefore there is also in the resurrec-
tion an equality of honor. For in the first place,
neither in seeds is there only one rank, but some
are more valuable, and some inferior. Where-
fore also he added, " to each seed a body of its
own."
However, he is not content with this, but
seeks another difference greater and more mani-
fest. For that thou mayest not, when hearing,
as I said, that all rise again, suppose that all en-
joy the same reward ; he laid before even in the
preceding verses the seeds of this thought, say-
ing, " But each in his own order." But he
brings it out here also more clearly, saying,
Ver. 39. "All flesh is not the same tlesh."
For why speak I, saith he, in respect of seeds ?
In respect of bodies let us agitate this point,
concerning which we are discoursing now.
AVherefore also he addeth, and saith,
" But there is one flesh of men, another flesh of
beasts, another of birds, and another of fishes."
Ver. 40." There are also celestial bodies, and
bodies terrestrial ; but the glory of the celestial
is one, and the glory of the terrestrial is another."
Ver. 41. " There is one glory of the sun, and
another glory of the moon, and another glory
of the stars : for one star differeth from another
star in glory."
And what means he by these expressions?
Wherefore from the resurrection of the body did
he throw himself into the discourse of the stars
and the sun ? He did not throw himself out,
neither did he break off from his purpose ; far
from it : but he still keeps to it. For whereas
he had established the doctrine concerning the
resurrection, he intimates in what follows that
great will be then the difference of glory, though
there be but one resurrection. And for the
present he divides the whole into two : into
"bodies celestial," and "bodies terrestrial."
For that the bodies are raised again, he signi-
fied by the corn : but that they are not all in
the same glory, he signifies by this. For as the
disbelief of the resurrection makes men supine,
so again it makes them indolent to think that all
are vouchsafed the same reward. Wherefore he
corrects both. And the one in the preceeding
verses he had completed ; but this he begins
now. And having made two ranks, of the
righteous and of sinners, these same two he sub-
divides again into many parts, signifying that
neither righteous nor sinners shall obtain the
same; neither righteous men, all of them, alike
with other righteous, nor sinners with other
sinners.
Now he makes, you see, first, one separation
between righteous and sinners, where he says,
"bodies celestial, and bodies terrestrial: " by
the "terrestrial" intimating the latter, and by
the " celestial," the former. Then farther he
introduces a difference of sinners ffom sinners,
saying, "All flesh is not the same flesh, but
there is one flesh of fishes, another of birds, and
another of beasts." And yet all are bodies ;
but some are in more, and some in lesser vile-
ness. And that in their manner of living too,
and in their very constitution.
And having said this, he ascends again to the
heaven, saying, " There is one glory of the sun,
and another glory of the moon." For as in the
earthly bodies there is a difference, so also in
the heavenly ; and that difference no ordinary
one, but reaching even to the uttermost : there
' being not only a difference between sun and
moon, and stars, but also between stars and stars.
For what though they be all in the heaven?
yet some have a larger, others a less share of
glory. \Vhat do we learn from hence ? That
although they be all in God's kingdom, all shall
not enjoy the same reward ; and though all sin-
ners be in hell, all shall not endure the same
punishment. Wherefore he added,
Ver. 42. " So also is the resurrection of the
dead."
"So," How? with considerable difference.
252
WORKS OF ST. CHRYSOSTOM.
[Homily XLL
Then leaving this doctrine as sufficiently proved,
he again comes to the proof itself of the resur-
rection and the manner of it, saying,
[5.] " It is sown in corruption, it is raised in
incorruption." And observe his consideration.
As in the case of seeds, he used the term proper
to bodies, saying, "it is not quickened, except
it die :" so in the case of bodies, the expression
belonging to seeds, saying, "it is sown in cor-
ruption, it is raised in incorruption." He said
not, "is produced'," that thou mightest not
think it a work of the earth, but is "raised."
And by sowing here, he means not our genera-
tion in the womb, but the burial in the earth of
our dead bodies, their dissolution, their ashes.
Wherefore having said, " it is sown in corrup-
tion, it is raised in incorruption," he adds,
Ver. 43. "It is sown in dishonor." For
what is more unsightly than a corpse in dissolu-
tion ? " It is raised in glory."
"It is sown in weakness." For before thirty
days the whole is gone, and the flesh cannot
keep itself together nor hold out for one day.
"It is raised in power." For there shall noth-
ing prevail against it for all the future.
Here is why he stood in need of those former
analogies, lest many on hearing of these things,
that they are " raised in incorruption and glory
and power,'' might suppose that there is no dif-
ference among those who rise again. For all
indeed rise again, both in power and in incor-
ruption ; and in this glory of their incorruption
yet are not all in the same state of honor and
safety.
Ver. 44. " It is sown a natural body, it is
raised a spiritual body. There is a natural
body, and there is a spiritual body."
What sayest thou? Is not "this" body
spiritual? It is indeed spiritual, but that will
be much more so. For now oftentimes both the
abundant grace of the Holy Ghost flies away on
men's committing great sins; and again, the
Spirit continuing present, the life"^ of the flesh
depends on the soul : and the result in such a
case is a void, without the Spirit^ But in that
day not so : rather he abides continually in the
flesh of the righteous, and the victory shall be
His, the natural soul also being present^.
For either it was some such thing which he
" Tijs i//vv»i5 '^ ^(07) : "the life of the animal soul : " alluding to the
threefold being of the perfect man, in spirit, and soul, and body:
cf. 1 Thess. V. 23.
' TouTou xwpi's- '• e., the remains, when deprived of the natural
life, are an empty vessel without the Holy Ghost, in that Its quick-
ening Power is not put forth in them for the time.
■• i. e. It is true the body may be called spiritual, because of the
Spirit's indwelling: but it is not wholly and entirely so. For
sometimes the Spirit leaves men when they sin, and even when the
Spirit does not leave them, vitality leaves the body, which then
becomes untenanted; whereas at the resurrection the body being
quickened, the Spirit remains in them for ever. [This seems to be
a satisfactory explanation of a passage difficult in the original,
{sai!S tenebricosa as Dr. Field says,) and quite uncertain as to
the text. C.)
intimated by saying, "a spiritual body," or
that it shall be lighter and more subtle and such
as even to be wafted upon air ; or rather he
meant both these. And if thou disbelieve the
doctrine, behold the heavenly bodies which are
so glorious and (for this time) so durable, and
abide in undecaying tranquillity ; and believe
thou from hence, that God can also make these
corruptible bodies incorruptible and much more
excellent than those which are visible.
[6.] Ver. 45. "So also it is written, (Gen.
ii. 7.) the first man Adam became a living soul:
the last Adam became a life- giving Spirit."
And yet the one indeed is written, but the
other not written. How then said He, "it is
written ? " He modified the expression accord-
ing to the issue of events : as he is wont con-
tinually to do : and indeed as it is the way of
every prophet. For so Jerusalem, the prophet
said, should be "calledacity of righteousness ;"
(Is. i. 26.) yet it was not so called. What
then? Did the prophet speak false? By no
means. For he is speaking of the issue of
events. And that Christ too should be called
Immanuel ; (Is. vii. 14.) yet was he not so
called. But the facts utter this voice ; so also
here, " the last Adam became a life-giving
Spirit."
And these things he said that thou mayest
learn that the signs and pledges both of the
present life and of that which is to come have
already come upon us ; to wit, of the present
life, Adam, and of the life to come, Christ.
For since he sets down the better things as mat-
ters of hope, he signifies that their beginning
hath already come to pass, and their root and
their fountain been brought to light. But if
the root and the fountain be evident to all,
there is no need to doubt of the fruits. Where-
fore he saith, "The last Adam became a life-
giving Spirit." And elsewhere too. He "shall
quicken your mortal bodies through His Spirit
that dwelleth in you." (Rom. vii. 11.) It is
the Spirit's work then to quicken.
Further, lest any should say, "why are the
worse things the elder? and why hath the one
sort, to wit, the natural, come to pass not
merely as far as the first-fruits, but altogether ;
the other as far as the first-fruits only?" — he
signifies that the principles also of each were
so ordered^.
Ver. 46. "For that is not first," saith he,
"which is spiritual, but that which is natural.
then that which is spiritual."
And he saith not, why, but is content with
' i. e. Why does the worst principle come first'? Why is the
natural principle wholly developed not only in Adam, the first-
fruits, but in us and all mankind ? And why is the spiritual princi-
pal which is to produce the resurrection, not yet developed in us.
but only in Christ our first-fruits? The answer is. So is the will
of God, by whose ordinance it is that the natur.nl should come first,
the spiritual afterwards.
Homily XLI.]
HOMILIES ON FIRST CORINTHIANS.
253
the ordinance of God, having the evidence from
the facts testifying to that most excellent ceco-
nomy of God, and implying that our state is
always going forward to the better ; at the same
time by this also adding credibility to his
argument. For if the lesser have come to pass,
much more ought we to expect the better.
[7.] Since then we are to enjoy so great
blessings, let us take our station in this array,
and bewail not the departed, but rather those
that have ended their life ill. For so the hus-
bandman, when he sees the grain dissolving,
doth not mourn ; rather, as long as he beholds
it continuing solid in the ground he is in fear
and trembling, but when he sees it dissolved
rejoices. For the beginning of the future crop
is its dissolving. So let us also then rejoice
when the corruptible house falls, when the man
is sown. And marvel not if he called the burial
" a sowing ; " for, in truth, this is the better
sowing : inasmuch as that sowing is succeeded
by deaths and labors and dangers and cares ;
but this, if we lived well, by crowns and
rewards ; and that, by corruption and death ;
but this by incorruption and immortality, and
those infinite blessings. To that kind of sow-
ing there went embraces and pleasures and
sleep : but to this, only a voice coming down
from heaven, and all is at once brought to per-
fection. And he that rises again is no more led
to a life full of toil, but to a place where
anguish and sorrow and sighing are fled away.
If thou rec}uirest protection and therefore
mournest thy husband, betake thyself to God,
the common Protector and Saviour and Bene-
factor of all, to that irresistible alliance, to that
ready aid, to that abiding shelter which is
every where present, and is as a wall unto us
on every side.
" But your intercourse was a thing desirable
and lovely." I too know it. But if thou wilt
trust sound reason with this grief, and wilt con-
sider with thyself who hath taken him away,
and that by nobly bearing it thou offerest thy
mind as a sacrifice to our God, even this wave
will not be too strong for thee to stem. And
that which time brings to pass, the same do
thou by thy self-command. But if thou shalt
yield to weakness, thine emotion will cease
indeed in time, but it will bring thee no
reward.
And together with these reasons collect also
examples, some in the present life, some in the
Holy Scriptures. Consider that Abraham slew
his own son, and neither shed a tear nor uttered
a bitter word. "But he," you say, "was
Abraham." Nay, thou surely hast been called
to a nobler field of action^ And Job grieved
indeed, but so much as was proper for a father
' fiei^oi-o oKay-iiixra
who loved his children and was very solicitious
for the departed ; whereas what we now do, is
surely the part of haters and enemies. For if
when a man was taken up to court and crowned,
thou wert smiting thyself and lamenting, 1
I should not say that thou wast a friend of him
who was crowned, but a great enemy and adver-
sary. " Nay," say you, " not even as it is do
I mourn for him, but for myself." Well, but
this is not the part of an affectionate person, to
wish for thine own sake that he were still in the
conflict and subject to the uncertainty of the
future, when he might be crowned and come
to anchor ; or that he should be tossed in mid
ocean, when he might have been in port.
[8.] "But I know not whither he hath
gone," say you. Wherefore knowest thou not,
tell me ? For according as he lived well or
otherwise, it is evident whither he will go.
"Nay, on this very account I lament," say
you, "because he departed being a sinner-."
This is a mere pretext and excuse. For if this
were the reason of thy mourning for the
departed, thou oughtest to have formed and
corrected him, when he was alive. The fact is
thou dost every where look to what concerns
thyself, not him.
But grant that he departed with sin upon
him, even on this account one ought to rejoice,
that he was stopped short in his sins and added
not to his iniquity ; and help him as far as
possible, not by tears, but by prayers and
supplications and alms and offerings. For not
unmeaningly have these things been devised,
nor do we in vain make mention of the
departed in the course of the divine mysteries,
and approach God in their behalf, beseeching
the I-amb Who is before us, Who taketh away
the sin of the world ; — not in vain, but that
some refreshment may thereby ensue to them.
Not in vain doth he that standeth by the altar
cry out when the tremendous mysteries are
celebrated, "For all that have fallen asleep in
Christ, and for those who perform commemora-
tions in their behalf^." For if there were no
commemorations for them, these things would
not have been spoken : since our service is not
a mere stage show, God forbid ! yea, it is by
^ Bingham observes, lib. xv. cap. 3. sect. 16. "Another reason for
praying for the dead was, ihey conceived all men to die with some
remainders of frailty and corruption, and therefore desired that
Ciod would deal with them according to His mercy, and not in
strict justice according to their merits." "These prayers," he
proceeds to say, see lib. xxiii. cap. 3. sect. 3. and 13. "are not
made upon the Romish supposition of the soul's being in purga-
tory or any place of torment, but on principles that perfectly over-
throw it." p"or they call those for whom they offer. Saints including
among them the Blessed Virgin, the Apostles and Prophets : and
they represent them as having 'pleased God,', " being at rest,"
"sleeping in Christ," " departed in His p'aith," and other equiva-
lent expressions. I'ld. Brett's Liturgies, 'p. 2-;o — 272. Ed. 1838.
See also Bp. Bull, vol. ii. 261. Oxford Ed.
' These expressions are not veriatiiu either in St. Chrysostom's
or in any other of the Liturgies translated by Brett, but in sub-
Stance they are in ali.
254
WORKS OF ST. CHRYSOSTOM.
[Homily XLI.
the ordinance of the Spirit that these things are
done.
Let us then give them aid and perform com-
memoration for them. For if the children of
Job were purged by the sacrifice of their father,
why dost thou doubt that when we too offer for
the departed, some consolation arises to them ?
since God is wont to grant the petitions of
those who ask for others. And this Paul signi-
fied saying, " that in a manifold Person^ your
gift towards us bestowed by many may be
acknowledged with thanksgiving on your behalf."
(2. Cor. i. II.) Let us not then be weary in
giving aid to the departed, both by offering on
their behalf and obtaining prayers for them :
for the common Expiation of the world is even
before us. Therefore with boldness do we then
intreat for the whole world, and name their names
with those of martyrs, of confessors, of priests.
For in truth one body are we all, though some
members are more glorious than others ; and it
is possible from every source to gather pardon^
for them, from our prayers, from our gifts in
their behalf, from those whose names are named
with theirs. Why therefore dost thou grieve ?
Why mourn, when it is in thy power to gather
so much pardon for the departed ?
[9.] Is it then that thou art become desolate and
hast lost a protector ? Nay, never mention this.
For thou hast not surely lost thy God. And
so, as long as thou hast Him, He will be better
to thee than husband and father and child and
kinsman : since even when they were alive. He
it was who did all things.
These things therefore think upon, and say
with David, "The Lord is my light and my
Saviour^, whom shall I fear?(Ps. xxvii. ^) Say,
Thou art a Father of the fatherless, and a Judge
of the widows : " (Ps. Ixviii. 5. ) and draw down
His aid, and thou shalt have Him to care for
thee now more than before, by how much thou
art in a state of greater difficulty.
Or hast thou lost a child ? Thou hast not lost
it; say not so. This thing is sleep, not death ;
removal, not destruction ; a journeying from the
worse unto the better * . Do not then provoke
' ei* TToAAcp 7rpo<T<o7rcu : " in a great Person," "the Person of a
manifold Being,!, e, of the whole Church." The common read-
ing is ex TToWuiu Trpocriimnv. St. Chrysostom may have thought
that the Apostle was alluding to the Liturgical Service as the voice
of the whole mystical Body of Christ. See his comment on the
place in Horn. 2. on 2 Cor. §. 3, 4. Ed. Bened. [The singular
reading of Chrysostom in this place does not seem to be sustained
by any Greek MSS.,but is represented in several codices of the old
Itala version. On the principle of the ditrior lectio it might claim
attention, but surely on no other ground. C.]
^ (TWTTJp LXX.
■■ The same idea is thus expressed by Tertullian. " Why mourn,
if thy faith be that he hath not perished ? Why bear impatiently
his being withdrawn for a while, of whom thou believest that he
will return ? It is but a journey, which thou, accountest death. It
is not meet to mourn for him who is gone before, but simply to
miss him and long for him." De Patient, c. 9.
God to anger ; but propitiate Him. For if
thou bearest it nobly, there will thence accrue
some relief both to the departed and to thyself;
but if the contrary, thou dost the more kindle
God's anger. For if when a servant was chas-
tised by his master, thou didst stand by and
complain, thou wouldest the more exasperate the
master against thyself. Do not then so ; but
give thanks, that hereby also this cloud of sad-
ness may be scattered from thee. Say with that
blessed one, ' * the Lord gave, and the Lord hath
taken away." (Job i. 21.) Consider how many
more well-pleasing in His sight have never re-
ceived children at all, nor been called fathers.
" Nor would I wish to have been so," say you,
"for surely it were better not to have had ex-
perience than after having tasted the pleasure to
fall from it." Nay, I beseech thee, say not so,
provoke not thus also the Lord to wrath : but
for what thou hast received, give Him thanks ;
and for what thou hast not to the end, give Him
glory. Job said not that which thou sayest un-
thankfuUy, " it were better not to have received,"
but both for the one he gave thanks, saying,
" The Lord gave ; " and for the other he blessed
God, saying, "The Lord hath taken away,
blessed be the name of the Lord for ever. ' ' And
his wife he thus silenced, justifying himself
against her, and uttering those admirable
words, "Have we received good at the hand
of the Lord, and shall we not receive evil?"
And yet after this a fiercer temptation befel
him : yet was he not even thus unnerved, but
in like manner bore it nobly and glorified
God.
This also do thou, and consider with thyself
that man hath not taken him, but God who
made him, who more than thyself cares for him
and knows what is good for him : who is no
enemy nor lier-in-wait. See how many, living,
have made life intolerable to their parents.
' ' But seest thou not the right-hearted ones ? ' '
say you. I see these too, but even these are not
so safe as thy child is. For though they are
now approved, yet it is uncertain what their
end will be; but for him thou hast no longer
any fear, nor dost thou tremble lest anything
should happen to him or he experience any
change.
These things also do thou consider respecting
a good wife and guardian of thine house, and
for all things give thanks unto God. And even
if thou shalt lose a wife, give thanks. Perhaps
God's will is to lead thee to continence, He calls
thee to a nobler field of conflict, He was pleased
to set thee free from this bond. If we thus
command ourselves, we shall both gain the joy
of this life and obtain the crowns which are to
come, &c. (S:c.
HOMILY XLII.
I Cor. XV. 47.
The first man is of Ihe earth, earthy : the second man
is the Lord from heaven.
Having said that "the natural was first,"
and "the spiritual afterward," he again states
another difference, speaking of " the earthy "
and "the heavenly." For the first difference
was between the present life and that which is
to come : but this between that before grace
and that after grace. And he stated it with a
view to the most excellent way of life, saymg,
— (for to hinder men, as I said, from such con-
fidence in the resurrection as would make them
neglectful of their practice and of perfection,
from this topic also again he renders them anx-
ious and exhorts to virtue, saying,) — " The
first man is of the earth, earthy ; the second
man is the Lord from heaven:" calling the
whole by the name of "man^," and naming the
one from the better, and the other from the
worst part.
Ver. 48. "As is the earthy, such are they
also that are earthy : " so shall they perish and
have an end. "As is the heavenly, such are
they also that are heavenly : " so shall they
abide immortal and glorious.
What then ? Did not This Man too die ?
He died indeed, but received no injury
therefrom, yea rather by this He put an end to
death. Seest thou how on this part of his sub-
ject also, he makes use of death to establish the
doctrine of the resurrection? "For having, as
I said before, the beginning and the head," so
he speaks, " doubt not of the whole body."
Moreover also he frames hereby his advice
concerning the best way of living, proposing
standards of a lofty and severe life and of that
which is not such, and bringing forward the
principles of both these, of the one Christ, but
of the other Adam. Therefore neither did he
simply say, "of the earth," but "earthy," i.
e., " gross, nailed down to things present : "
and again with respect to Christ the reverse,
"the Lord from heaven."
[2.] But if any should say, " therefore the
' i. e., embodying as it were the whole of the two states of being
which he is describing in the personal appellation of Man : as in
the phrase. Old Man and New Man : &c.
Lord hath not a body^ because He is said to be
" from heaven," although what is said before is
enough to stop their mouths : yet nothing hin-
ders our silencing them from this consideration
also : viz. what is, " the Lord from heaven ? "
Doth he speak of His nature, or His most per-
fect life ? It is I suppose evident to every one
that he speaks of His life. Wherefore also he
adds,
Ver. 49. "As we have borne the image of
the earthy," i. e., as we have done evil, " let us
also bear^ the image of the heavenly," i. e., let
us practise all goodness.
But besides this, I would fain ask thee, is it
of nature that it is said, "he that is of the
earth, earthy," and, " the Lord from heaven ? "
"Yea," saith one. What then? Was Adam
only " earthy," or had he also another kind of
substance congenial with heavenly and incor-
poreal beings, which the Scripture calls "soul,"
and "spirit?" Every one sees that he had
this also. Therefore neither was the Lord from
above only although He is said to be " from
heaven," but He had also assumed our flesh.
But Paul's meaning is such as this : "as we
have borne the image of the earthy," i e., evil
deeds, "let us also bear the image of the
heavenly," the manner of life which is in the
heavens. Whereas if he were speaking of
nature, the thing neeeded not exhortation nor
advice. So that hence also it is evident that
the expression relates to our manner of life.
Wherefore also he introduces the saying in
the manner of advice and calls it an " image,"
here too again showing that he is speaking of
conduct, not of nature. For therefore are we
become earthy, because we have done evil :
not because we were originally formed " earthy,"
but because we sinned. For sin came first, and
then death and then the sentence, "Dust thou
^ As the Manichees did, and before them the Gnostic sects.
' ((topiauifxev. This reading is supported, according to Scholz,
by the Alexandrian and six other uncial MSS. It is found in sev-
eral versions, and has the authority of Irena;us, Origen, Basil,
Tertullian, Cyprian, and other Fathers. In favor of the reading in
our text, <)>op((TOfj.(v, is the Vatican MSS. with others of less
anthority. Theodorel's words , ire remarkable ; " (bopeaofifv. He
used the expression prophetically not hortatively." FChrysos-
tom's reading is adopted by nearly all recent editors, out given
only in the margin by the Rev. Ver. 'I'he external evidence is
decidedly in its favor, but not the internal. C.]
256
WORKS OF ST. CHRYSOSTOM.
[Homily XLII.
art, and unto dust shalt thou return." (Gen.
iii. 19.) Then also entered in the swarm of
the passions. For it is not simply the being
born "of earth " that makes a man "earthy,"
(since the Lord also was of this mass and
lump\) but the doing earthly things, even as
also he is made "heavenly" by performing
things meet for heaven.
But enough : for why need I labor overmuch
in the proof of this, when the apostle himself
goes on to unfold the thought to us, thus saying,
Ver. 50. "Now this I say, brethren, that
flesh and blood cannot inherit the kingdom of
God."
Seest thou how he explains himself again,
relieving us of the trouble ? which he often
doth : for by flesh he here denotes men's evil
deeds, which he hath done also elsewhere ; as
when he saith, "But ye are not in the
flesh : " and again, "So then they that are in
the flesh cannot please God." (Rom. viii. 8, 9.)
So that when he saith, "Now this I say," he
means nothing else than this : ' ' therefore said
I these things that thou mayest learn that evil
deeds conduct not to a kingdom." Thus from
the resurrection he straightway introduced also
the doctrine of the kingdom also ; wherefore
also he adds, " neither doth corruption inherit
incorruption,^ " i. e., neither shall wickedness
inherit that glory and the enjoyment of the
things incorruptible. For in many other places
he calls wickedness by this name, saying, " He
that soweth to the flesh, shall of the flesh reap cor-
ruption." (Gal. vi. 8.) Now if he were speaking
of the body and not of evil doing, he
would not have said " corruption." For he
nowhere calls the body "corruption," since
neither is it corruption, but a thing corrupt-
ible : wherefore proceeding to discourse also
of it, he calls it not "corruption," but "cor-
ruptible," saying, "for this corruptible must
put on incorruption."
[3.] Next, having completed his advice con-
cerning our manner of life, according to his
constant custom blending closely subject with
subject, he passes again to the doctrine of the
resurrection of the body : as follows :
Ver. 51. "Behold, I tell you a mystery."
It is something awful and ineffable and which
all know not, which he is about to speak of:
which also indicates the greatness of the honor
he confers on them ; I mean, his speaking mys-
teries to them. But what is this ?
" We shall not all sleep, but we shall all be
changed." He means as follows: "we shall
not all die, 'but we shall all be changed,'"
even those who die not. For they too are mor-
tal. " Do not thou therefore because thou
* ti-a^iii KOI </>upajLiaTOs.
■ (cAtjpo^om'I rec text.
diest, on this account fear," saith he, " as if
thou shouldest not rise again : for there are,
there are some who shall even escape this, and
yet this suffices them not for that resurrection,
but even those bodies which die not must be
changed and be transformed into incorruption."
Ver. 52. " In a moment, in the twinkling of
an eye, at the last trump."
After he had discoursed much of the resur-
rection, then opportunely he points out also its
very marvellous character. As thus: "not
this only," saith he, "is wonderful that our
bodies first turn to corruption, and then are
raised ; nor that the bodies which rise again
after their corruption are better than these pres-
ent ones ; nor that they pass on to a much bet-
ter state, nor that each receives back his own
and none that of another; but that things so
many and so great, and surpassing all man's
reason and conception, are done "in a mo-
ment," i. e., in an instant of time : and to show
this more clearly, " in the twinkling of an eye,"
saith he, "while one can wink an eyelid."
Further, because he had said a great thing and
full of astonishment ; that so many and so great
results should take place so quickly ; he alleges,
to prove it, the credibility of Him who performs
it; as follows, "For the trumpet shall sound,
and the dead shall be raised incorruptible, and
we shall be changed." The expression, " we,"
he uses not of himself, but of them that are
then found alive.
Ver. 53. " For this corruptible must put on
incorruption."
Thus lest any, hearing that " flesh and blood
cannot inherit the kingdom of God," should
suppose that our bodies do not rise again ; he
adds, "this corruptible must put on incor-
ruption, and this mortal must put on immortal-
ity." Now the body is " corruptible," the body
is " mortal : " so that the body indeed remains,
for it is the body which is put on ; but its mortal-
ity and corruption vanish away, when immortal-
ity and incorruption come upon it. Do not
thou therefore question hereafter how it shall
live an endless life, now that thou hast heard of
its becoming incorruptible.
[4.] Ver. 54. " But when this corruptible
shall have put on incorruption, and this mortal
shall have put on immortality, then shall come
to pass the saying that is written. Death is swal-
lowed up in victory."
Thus, since he was speaking of great and
secret things, he again takes prophecy (Hosea
xiii. 14.) to confirm his word. " Death is
swallowed up in victory: ^ " i. e., utterly; not
so much as a fragment of it remains nor a hope
of returning, incorruption having consumed
corruption.
' ei? viKot; i. e. eis tc'Ao?.
Homily XLII.]
HOMILIES ON FIRST CORINTHIANS.
257
Ver. 55. " O death, where is thy sting? O
grave, where is thy victory? "
Seest thou his noble soul ? how even as one
who is offering sacrifices for victory, having
become inspired and seeing already things
future as things past, he leaps and tramples
upon death fallen at his feet, and shouts a cry
of triumph over its head where it lies, exclaim-
ing mightily and saying, "O death, where is
thy sting? O grave, where is thy victory?"
It is clean gone, it is perished, it is utterly van-
ished away, and in vain hast thou done all those
former things. For He not only disarmed
death and vanquished it, but even destroyed it,
and made it quite cease from being.
Ver. 56. "Now the sting of death is sin ;
and the power of sin is the law."
Seest thou how the discourse is of the death
of the body ? therefore also of the resurrection
of the body. For if these bodies do not rise
again, how is death "swallowed up?" And
not this only, but how is " the law the power of
sin ? " For that " sin " indeed is " the sting of
death," and more bitter than it, and by it hath
its power, is evident ; but how is " the law also
the power " thereof? Because without the law
sin was weak, being practised indeed, but not
able so entirely to condemn : since although
the evil took place, it was not so clearly pointed
out. So that it was no small change which the
law brought in, first causing us to know sin bet-
ter, and then enhancing the punishment. And
if meaning to check sin it did but develop it
more fearfully, this is no charge against the
physician, but against the abuse of the remedy.
Since even the presence of Christ made the
Jews' burden heavier, yet must we not therefore
blame it, but while we the more admire it, we
must hate them the more, for having been
injured by things which ought to have profited
them ? Yea, to show that it was not the law of itself
which gives strength to sin, Christ Himself ful-
filled it all and was without sin.
But I would have thee consider how from
this topic also he confirms the resurrection.
For if this were the cause of death, viz. our
committing sin, and if Christ came and took
away sin, and delivered us from it through bap-
tism, and together with sin put an end also to
the law in the transgression of which sin con-
sists, why doubtest thou any more of the resur-
rection? For whence, after all this, is death to
prevail ? Through the law ? Nay, it is done
away. Through sin? Nay, it is clean destroyed.
Ver. 57. "But thanks be to God, which giv-
eth us the victory through our Lord Jesus
Christ."
For the trophy He Himself erected, but the
crowns He hath caused us also to partake of.
And this not of debt, but of mere mercy.
17
[5.] Ver. 58. "Wherefore", brethren, be ye
steadfast, unmoveable."
Just and seasonable is this exhortation after
all that had gone before. For nothing so dis-
quiets as the thought that we are buffeted with-
out cause or profit.
"Always abounding in the work of the
Lord : " i. e., in the pure life. And he said
not, "working that which is good," but
"abounding;" that we might do it abun-
dantly^, and might overpass the lists.
" Knowing that your labor is not in vain in
the Lord."
What sayest thou ? Labor again ? But fol-
lowed by crowns, and those above the heavens.
For that former labor on man's expulsion from
paradise, was the punishment of his transgres-
sions ; but this is the ground of the rewards to
come. So that it cannot in fact be labor, both
on this account and by reason of the great help
which it receives from above : which is the
cause of his adding also, "in the Lord." For
the purpose of the former was that we might
suffer punishment ; but of this, that we might
obtain the good things to come.
Let us not therefore sleep, my beloved. For
it cannot, it cannot be that any one by sloth
should attain to the kingdom of heaven, nor
they that live luxuriously and softly. Yea it
is a great thing, if straining ourselves and
"keeping under^ the body" and enduring
innumerable labors, we are able to reach those
blessings. See ye not how vast this distance
between heaven and earth ? And how great
a conflict is at hand ? And how prone a
thing to evil man is ? And how easily sin
" besets us ? " And how many snares are in
the way ?
Why then do we draw upon ourselves so
great cares over and above those of nature, and
give ourselves more trouble, and make our
burden greater ? Is it not enough, our having
to care for our food and clothing and houses ?
Is it not enough to take thought for things
necessary ? Although even from these Christ
withdraws us, saying, " Be not anxious for your
life what ye shall eat, neither for your body
what ye shall put on." (Matt. vi. 25.) But if
one ought not to be anxious for necessary food
and clothing, nor for to-morrow ; they who
bring on so great a mass of rubbish and bury
themselves under it, when shall they shall have
power to emerge ? Hast thou not heard Paul
saying, "No soldier on service entangleth him-
self in the affairs of this life ? " (2 Tim. ii. 4.)
But we even live luxuriously and eat and drink
to excess and endure buffeting for external
fjLOV ayarrqroi, omitted.
' ficTa Trepiovtrias.
' VTTOTne^ovTa';.
258
WORKS OF ST. CHRYSOSTOM.
[Homily XLIII.
things, but in the things of heaven behave our-
selves unmanly. Know ye not that the promise
is too high for man ? It cannot be that one
walking on the ground should ascend the arches
of heaven. But we do not even study to live
like men, but are become worse than the brutes.
Know ye not before what a tribunal we are
to stand ? Do ye not consider that both for our
words and thoughts an account is demanded of
us, and we take no heed even to our actions.
" For whosoever looketh on a woman," saith He,
" to lust after her hath already committed adul-
tery with her." (Matt. v. 28.) And yet they
who must be accountable for a mere idle look,
refuse not even to lie rotting in the sin itself.
"Whosoever shall say to his brother. Thou
fool, shall be cast into hell fire." (Matt. v. 22.)
But we even dishonor them with ten thousand
reproaches and plot against them craftily. "He
that loveth one that loveth him is no better than
the heathen: " (Matt. v. 46, 47.) but we even
envy them. What indulgence then shall we have,
when commanded as we are to pass over the old
lines, we weave ourselves a thread of life by a yet
more scanty measure than theirs ? What plea
shall deliver us ? Who will stand up and help
us when we are punished ? There is no one ;
but it must needs be that wailing and weeping
and gnashing our teeth, we shall be led away
tortured into thatrayless gloom, the pangs which
no prayer can avert, the punishments which
cannot be assuaged.
Wherefore I entreat and beseech, and lay
hold of your very knees, that whilst we have
this scant viaticum of life, you would be pricked
in your hearts by what has been said, that you
would be converted, that you would become
better men ; that we may not, like that rich
man, lament to no purpose in that world after
our departure, and continue thenceforth in in-
curable wailings. For though thou shouldest
have father or son or friend or any soever who
hath confidence towards God, none of these
shall ever deliver thee, thine own works having
destroyed thee. For such is that tribunal : it
judges by our actions alone, and in no other
way is it possible there to be saved.
And these things I say, not to grieve you nor
to throw you into despair, but lest nourished by
vain and cold hopes, and placing confidence in
this person or that, we should neglect our
own proper goodness. For if we be slothful,
there will be neither righteous man nor prophet
nor apostle nor any one to stand by us; but if
we have been earnest, having in sufficiency the
plea which comes from each man's own works',
we shall depart with confidence, and shall ob-
tain the good things that are laid up for them
that love God; to which may we all attain, &c.
&c.
HOMILY XLIII.
I Cor. XVI. i.
Now concerning the collection for the saints, as I gave
order to the Churches of Galatia, so also do ye.
Having completed his discourse concerning
doctrines, and being about to enter upon that
which belongs rather to morals, he dismisses
every thing else and proceeds to the chief of
good things, discoursing about alms. Nor does
he discuss morals in general, but when he hath
treated of this matter alone, he leaves off. A
thing however obviously unlike what he did
every where else ; for of alms and of temper-
ance and of meekness and of long-suffering and
of all the rest, he treats in the other Epistles in
the conclusion. For what reason then doth he
handle here this part only of practical morality?
Because the greater part also of what had been
spoken before was of an ethical nature : I mean,
where he chastised the fornicator ; where he
was correcting those who go to law among Gen-
tiles ; where he terrified the drunkards and the
gluttons ; where he condemned the seditious,
the contentious, and those who loved to have
the preeminence ; where those who unworthily
approach the Mysteries were delivered over by
him unto that intolerable sentence ; where he
discoursed concerning love. For this cause, I
say, the subject which most pressed on him,
viz. the aid required for the saints, this alone
he mentions.
And observe his consideration. When he
had persuaded them concerning the resurrec-
tion, and made them more earnest, then and not
till then he discusses this point also.
It is true indeed that on these matters he had
spoken to them before, when he said, " If we
sowed unto you spiritual things, is it a great
matter if we shall reap your carnal things?"
Tijf aiTo ruiv 6fjyuii' ovi'fiyopiai'.
Homily XLIIL]
HOMILIES ON FIRST CORINTHIANS.
259
And, " Who planteth a vineyard, and eateth not
of the fruit thereof?" But because he knew
the greatness of this moral achievement, he
refuses not to add a fresh mention at the end of
his letter.
And he calls the collection Ao^i'av (a "contri-
bution,") immediately from the very first making
out the things to be easy. For when contribu-
tion is made by all together, that becomes light
which is charged upon each.
But having spoken about the collection, he
did not say immediately, " Let every one of you
lay up in store with himself; " although this of
course was the natural consequence ; but having
first said, " As I gave order to the Churches of
Galatia," he added this, kindling their emula-
tion by the account of the well-doings of others,
and putting it in the form of a narration. And
this also he did when writing to the Romans ;
for to them also while appearing to narrate the
reason why he was going away to Jerusalem, he
introduces thereupon his discourse about alms ;
" But now I go unto Jerusalem, ministering unto
the saints : for it hath been the good pleasure
of Macedonia and Achaia to make a certain
contribution for the poor among the saints."
(Rom. XV. 25.) Only those he stimulates by
mention of Macedonians and Corinthians ; these
of Galatians. For he saith, " As I gave order
to the Churches of Galatia, so also do ye : "
for they would surely feel ashamed ever after-
wards to be found inferior to Galatians. And
he saith not, "I advised," and, "I coun-
selled; " but, "I gave order," which is more
authoritative. And he doth not bring forward
a single city, or two, or three, but an entire
nation : which also he doth in his doctrinal
instructions, saying, "Even as also in all the
Churches of the saints." For if this be potent
for conviction of doctrines, much more for imi-
tation of actions.
[2.] " What then, I ask, didst thou give order
about?"
Ver. 2. " On the first day of the week," that
is, the Lord's day, " let each one of you lay by
him in store, as he may prosper." Mark how
he exhorts them even from the time : for indeed
the day was enough to lead them to almsgiving.
Wherefore " call to mind," saith he, " what ye
attained to on this day : how all the unutter-
able blessings, and that which is the root and
the beginning of our life took place on this day.
But not in this regard only is the season con-
venient for a zealous benevolence, but also
because it hath rest and immunity from toils :
the souls when released from labors becoming
readier and apter to show pity. Moreover, the
communicating also on that day in Mysteries so
tremendous and immortal instils great zealous-
ness. On it, accordingly, " let each one of
you," not merely this or that individual, but
"each one of you," whether poor or rich,
woman or man, slave or free, " lay by him in
store." He said not, " Let him bring it into
the church," lest they might feel ashamed
because of the smallness of the sum ; but ' ' hav-
ing by gradual additions swelled his contribu-
tion, let him then produce it, when I am come :
but for the present lay it up," saith he, " at
home, and make thine house a church ; thy
little box a treasury. Become a guardian of
sacred wealth, a self-ordained steward of the
poor. Thy benevolent mind assigns to thee this
priesthood."
Of this our treasury^ even now is a sign : but
the sign remains, the thing itself no where.
[3.] Now I am aware that many of this con-
gregation will again find fault with me when I
treat of these subjects, and say, " Be not, I
beseech you, be not harsh and disagreeable to
your audience. Make allowances for their dis-
position ; give way to the mind of the hearers.
For in this case you really do put us to shame ;
you make us blush." But I may not endure
such words : since neither was Paul ashamed to
be continually troublesome upon such points as
these and to speak words such as mendicants
use. I grant indeed that if I said, "give it
me," and " lay it up in my house," there might
perchance be something to be ashamed of in
what I said : hardly however even in that case ;
for "they who wait upon the altar," we read,
" have their portion with the altar." (c. ix. 13.)
However, some one perhaps might find fault as
if he were framing an argument for his own
interest. But now it is for the poor that I make
my supplication ; nay, not so much for the
poor, as for your sake who bestow the gift.
Wherefore also I am bold to speak out. For
what shame is it to say. Give unto thy Lord in
His hunger : Put raiment on Him going about
naked ; Receive Him being a stranger ? Thy
Lord is not ashamed before the whole world to
speak thus: "I was an hungred, and ye gave
Me not to eat," He who is void of all want and
requires nothing. And am I to be ashamed and
hesitate? Away with this. This shame is of
the snare of the devil. I will not then be
ashamed, but will say, and that boldly, "Give
'to yaio4>vkaKiov, Binghnm, vLii. 7. 11. says, "The Church
had her gazophylacia, or Treasuries, as well as the Temple ;
which appears from a Canon of the Fourth Council of Carthage,"
(93. ap. Harduin. i. 984. ) " which forbids the offerings of persons
at variance with oneanother to be received either in the Treasury
or the Sanctuary. So that the Treasury was a distinct place from
the Corban in the Sanctuary. . . . Here all such offerings of the
people were laid up as were not thought proper to be brought to
the Altar." He further refers to the Apostolical Canons, 4 and 5,
"That beside Bread and Wine, nothing should be brought to the
Altar, save only new ears of corn and grapes, and oil for the lamps,
and incense for the time of the oblation. But all other fruits
should be sent eit oiitoi'. to the Repository, or Treasury it may be,
as first-fruits for I he Bishop and Presbyters, and not be brought to
the Altar, but be by them divided among the Bishops and Cleigy."
See Harduin, i. 10.
26o
WORKS OF ST. CHRYSOSTOM.
[Homily XLIII.
to the needy;" I will say it with a louder
voice than the needy themselves. True it is, if
any one can show and prove that in saying these
things we are drawing you over unto ourselves,
and under the pretence of the poor are ourselves
making gain, such a course would be worthy, I
say not of shame, but even of ten thousand
thunderbolts; and life itself would be more than
persons so behaving would deserve. If, on the
contrary, by the grace of God, we are in noth-
ing troublesome about ourselves, but ' ' have
made the Gospel without charge" to you;
laboring indeed in no wise like Paul, but being
contented with our own ; — with all boldness of
speech I will say, " Give unto the needy : " yea,
and I will not leave off saying it, and of those
who give not I will be a severe accuser. For
so, if I were a general and had soldiers, 1 should
not feel ashamed at demanding food for my
men : for I vehemently set my heart upon your
salvation.
[4.] But that my argument may both be
more forcible and more effective, I will take
Paul for my comrade, and like him will
discourse and say, "Let each one of you lay
by him in store, as he may prosper." Now
observe also how he avoids being burdensome.
He said not, ''so much," or ''so much," but
"as he may prosper," whether much or little.
Neither said he, " what any one may have
gained," but, " as he may prosper : " signify-
ing that the supply is of God. And not only
so, but also by his not enjoining them to deposit
all at once, he makes his counsel easy : since
the gathering little by little hinders all percep-
tion of the burden^ and the cost. Here you see the
reason too for his not enjoining them to produce it
immediately, but giving them a long day^;
whereof adding the cause, he saith. "That there
be no gatherings when I come : " which means,
that ye may not when the season is come for
paying in contributions just then be compelled
to collect them. And this too in no ordinary
-degree encouraged them again : the expecta-
tion of Paul being sure to make them more
earnest. .
Ver. 3. "And when I arrive, whomsoever
ye shall approve, them will I send with letters to
carry your bounty^ to Jerusalem."
He said not, "this person," and "that,"
but, " whomsoever ye shall approve," whomso-
ever you shall choose, thus freeing his ministra-
tion from suspicion. Wherefore to them he
leaves the right of voting in the choice of those
who are to convey it. He is far enough from
saying, "The payment is yours, but the privi-
lege of selecting those who are to carry it is not
'AetToi'p'yta.
-no\\'r)v Triv Trpo9eaniav,
'X<il>i.u.
yours." Next, that they might not think
him quite absent, he adds his letters, saying,
" Whomsoever you approve, I will send with let-
ters."^ As if he had said, I also will be with
them and share in the ministration, by my let-
ters. And he said not, " These will I send to
bear your alms," but, " your bounty; " to sig-
nify that they were doing great deeds ; to mark
that they were gainers themselves. And else-
where he calls it both "a blessing" and "a
distribution." (2 Cor. ix. 5, 13.) The
one that he might not make them less active,
the other that he might not elate them. But in
no case whatever hath he called it " alms.''
Ver. 4. "And if it be meet for me to go
also,. they shall go with me."
Here again he exhorts them to liberality. As
thus: "if it be so much," saith he, "as to
require my presence also, neither will I decline
this." But he did not in the first instance
promise this, nor say, " When I am come I will
carry it." For he would not have madeso much of
it, if he had so set it down from the first. After-
wards however he adds it well and seasonably.
Here then you have the reason why he did not
immediately promise, nor yet altogether hold his
peace concerning it: but having said, " I will
send," then at length he adds himself also. And
here too again he leaves it to their own decision,
in saying, "If it be meet for me to go also : "
whereas this rested with them, namely, to make
their collection large ; so large even, as to affect
his plans and cause him in person to make the
journey.
[5.] Ver. 5. " But I will come to you,"
saith he, "when I shall have passed through
Macedonia." This he had said also above;
then however with anger : at least he added,
(c. iv. 19.) " And I will know not the speech of
them that are puffed up, but the power: " but
here, more mildly ; that they might even long
for his coming. Then, that they might not say,
"Why is it that you honor the Macedonians
above us?" he said not, "When I depart,"
but, " When I shall have passed through Mace-
donia ; for I do pass through Macedonia."
Ver. 6. " But with you it may be that I shall
abide, or even winter." For I do not at all wish
to take you merely in my way, but to continue
among you and spend some time. For when
he wrote this letter, he was in Ephesus, and it
was winter ; as you may know by his saying,
" Until Pentecost I will tarry at Ephesus ; but
after this I shall go away to Macedonia, and
after having gone through it, I will be with you
in the summer ; and perhaps I shall even spend
the winter with you."
And why did he say, "perhaps; " and did
* [Chrysostom evidently understood the verse in the sense found
in the margin of the Revised Version. C]
Homily XLIII. J
HOMILIES ON FIRST CORINTHIANS.
261
not positively affirm it ? Because Paul did not
foreknow all things ; for good purposes. Where-
fore neither doth he absolutely affirm, in order
that if it came not to pass, he might have some-
thing to resort to ; first, his previous mention
of it having been indefinite ; and next, the
power of the Spirit leading him wheresoever It
willed, not where he himself desired. And this
also he expresses in the second Epistle, when
excusing himself on account of his delay, and
saying, "Or the things which I purpose, do I
purpose according to the flesh, that with me
there should be the yea yea and the nay nay? "
(2 Cor. i. 17.)
" That ye may set me forward on my journey
wheresoever I go. ' ' This also is a mark of love,
and great strength of affection.
Ver. 7. "For I do not wish to see you now
by the way; for I hope to tarry awhile with you,
if the Lord permit."
Now these these things he said, both to sig-
nify his love and also to terrify the sinners, not
however openly, but with outward demonstra-
tion of friendship.
Ver. 8. "But I will tarry at Ephesus until
Pentecost."
As we should expect, he tells them all exactly,
informing them as friends. For this too is a
mark of friendship to say the reason why he
was not with them, why he delayed, and where
he was staying.
Ver. 9. " For a great door and effectual is
opened unto me, and there are many adversaries."
Now it it was "great," how could there be
"adversaries?" Why on this very account the
adversaries were many, because men's faith was
great ; because the entrance was great and wide.
But what means, "A great door?" There are
many prepared to receive the faith, many ready
to approach and be converted. There is a
spacious entrance for me, things being now
come to that point that the mind of those ap-
proaching is at its prime for the obedience of
the faith. On this account, vehement was the
blast of the breath of the devil, because he saw
many turning away from him.
You see then on both accounts it was needful
for him to stay ; both because the gain was
abundant, and because the struggle was great.
And herewith also he cheered them up, name-
ly, by saying, that henceforth the word works
every where and springs up readily. And if
there be many who plot against it, this also is a
sign of the advance of the Gospel. For at no
time doth that evil demon wax fierce, except on
seeing his goods made spoil of abundantly.
(Matt, xii.)
[6.] Let us then, when we desire to effect any
thing great and noble, not regard this, the great-
ness of the labor which it brings, but let us
rather look to the gain. Mark, for instance,
Paul, not therefore lingering, not therefore
skrinking back, because "there were many ad-
versaries ; " but because " there was a great
door," pressing on and persevering. Yea, and
as I was saying, this was a sign that the devil
was being stripped, for it is not, depend on it,
by little and mean achievements that men pro-
voke that evil monster to wrath. And so when
thou seest a righteous man performing great and
excellent deeds, yet suffering innumerable ills,
marvel not ; on the contrary, one might well
marvel, if the devil receiving so many blows
were to keep quiet and bear the wounds meekly.
Even as you ought not to be surprised were a
serpent, continually goaded, to grow fierce and
spring on the person that goaded it. Now no
serpent steals on you so fierce as the devil, leap-
ing up against all; and, like a scorpion with its
sting raised, he raises himself upright. Let not
this then disturb you : since of course he that
returns from war and victory and slaughter must
needs be bloody, and oftentimes also have re-
ceived wounds. Do thou, then, for thy part,
when thou seest any one doing alms and per-
forming numberless other good works and so
curtailing the power of the devil, and then fall-
ing into temptations and perils ; be not troubled
thereupon. This is the very reason why he fell
into temptations, because he mightily smote the
devil.
"And how did God permit it?" you will
say. That he might be crowned more signally :
that the other might receive a severer wound.
For when after benefits conferred a man suffers,
and that grievously, and yet continually gives
thanks, it is a blow to the devil. For it is a
great thing, even when our affairs are flowing on
prosperously, to show mercy and to adhere to
virtue : but it is far greater in grievous calamity
not to desist from this noble occupation ; this is
he who may be most truly said to do so for God's
sake. So then, though we be in peril, beloved,
though we suffer ever so greatly, let us with the
greater zeal apply ourselves to our labors for
virtue's sake. For this is not at all the season
for retribution.
Here then let us not ask for our crowns, lest
when the crowns come in their season, we di-
minish our recompense. For as in the case of
artificers, they who support themselves and
work receive higher pay ; while those who have
their maintenance with their employers, are cur-
tailed in no small part of the wages; so also in
regard to the saints : he that doth immense good
and suffers extreme evil hath his reward unim-
paired and a far more abundant recompense,
not only for the good things which he hath done,
but also for the evil which he hath suffered. But
he that enjoys rest and luxury here, hath not
262
WORKS OF ST. CHRYSOSTOM.
[Homily XLIII.
such bright crowns there. Let us not then seek
for our recompense here. But ' ' then ' ' of all
times let us rejoice, when doing well we suffer
ill. For God hath in store for us in that world
not only the reward of our good deeds, but that
of our temptations also.
But to explain myself more clearly : suppose
two rich merciful men, and let them give to the
poor : then let one continue in his riches and
enjoy all prosperity : the other fall into poverty
and diseases and calamities, and give God thanks.
Now when these are gone away into the other
world, which will receive the greater reward ?
Is it not quite plain that it will be he who is
sick and in adversity, seeing that though he did
well and suffered ill, he felt not according to
human infirmity? I suppose this is plain to
every one. And, in truth, this is the adaman-
tine statue, this is the considerate servant.
(See S. Mat. xxv. 21.) But if we ought not to
do any thing good for the hope of the kingdom,
but because it so pleaseth God, which is more
than any kingdom ; what doth he deserve,
who because he doth not receive his recom-
pense here, is become more remiss concerning
virtue ?
Let us then not be troubled when we see that
such an one who invited widows and made con-
tinual feasts lost his house by fire, or sustained
some other such like disaster. Yea, for this
very thing he shall receive his reward. For
even Job was not so much admired for his alms-
deeds as he was for his sufferings afterwards.
For this reason his friends also are little es-
teemed and deemed of no account ; because
they sought for the recompenses of the present
world, and with a view to this gave sentence
against the just man. Let us then not seek for
our return here ; let us not become poor and
needy ; since surely it is of extreme meanness,
when heaven is proposed, and things which are
above the heaven, to be looking round on the
things which are here. Let us not by any means
do so ; but whichsoever of unexpected things
come upon us, hold we fast the commands of
God continually, and obey the blessed Paul.
[7.] And let us make a little chest for the
poor at home ; and near the place at which
you stand praying, there let it be put : and as
often as you enter in to pray, first deposit your
alms, and then send up your prayer ; and as
you would not wish to pray with unwashen
handsS so neither do so without alms : since
' S. Chrys. on St. Matt. xv. Horn. 51. " We see this kind of
custom prevailing in the Church with most people ; they are an-
xiousto come in with cleangarments and to wash their hands, but
make no account of presenting their soul clean unto God." Ed.
Sav. t. ii. 328 ; cf. Horn. 73. p. 861 ; in Eph. 3. p. 778. " Tell me,
wouldest thou choose with unwashen hands to approach the Sacri-
fice? Far from it, to my thinking. Thou wouldest rather not
come at all, than with defiled hands. Shall the next thing be, that
while thou 'art so scrupulous in that which is but a trifle, thou
approachest with a soul defiled, and darest to touch It ? "
not even the Gospel hanging by our bed^ is
more important than that alms should be laid
up for you ; for if you hang up the Gospel and
do nothing, it will do you no such great good.
But if you have this little coffer, you have a de-
fence against the devil, you give wings to your
prayer, you make your house holy, having meat
for the King (S. Mat. xxv. 34.) there laid up in
store. And for this reason let the little coffer
be placed also near the bed^, and the night will
not be troubled with fantasies. Only let nothing
be cast into it, which is the fruit of injustice.
For this thing is charity; and it cannot be that
charity should ever spring out of hardhearted-
ness.
Will you have mention also of the resources
out of which you should make your deposits, so
as in this respect also to make this kind of con-
tribution easy ? Lhe handicraft man, for instance,
the sandal-maker, or the leather-cutter, or the
brass-founder, or any other artificer, — when he
sells any article of his trade, let him give the
first-fruits of its price unto God : let him cast
in a small portion here, and assign something to
God out of his portion, though it be rather
scanty^. For neither do I ask any great thing ;
but so much as the childish ones among the
Jews'', full as they are of innumerable evils, just
so much let us cast in, we who look forward to
heaven. And this I say not as laying down a
law, neither as forbidding more, but as recom-
mending a deposit of not less than a tenth part.
And this also do thou practise not in selling
only, but also in buying and receiving a recom-
pense. Let those also who possess land observe
this law in regard to their rents : yea, let it be a
law for all who gather their incomes in an hon-
est way. For with those who demand usury I
have no concern, neither with soldiers who do
violence to others and turn to their own advan-
tage their neighbors' calamities. Since from
that quarter God will accept nothing. But these
things I say to those who gather their substance
by righteous labor.
Yea, and if we establish ourselves in this kind
of habit, we are ever after stung by our con-
science if ever we omit this rule ; and after a
while we shall not even think it a hard thing ;
and by degrees we shall arrive at the greater
things, and by practising how to despise wealth,
and by pulling up the root of evils, we shall both
pass the present life in peace, and obtain the
life to come ; which may it be the portion of us
all to attain unto, &c. «S:c
"^ The custom here alluded to may perhaps explain the traditional
wish or invocation.
" Matthew, Mark, Luke, and John,
" Bless the bed that I lie on."
^ The reading seems corrupt. It is rendered as if it were Sii
TouTO »cat napa r/) KKivjf KeiaOio to ici/SuiTtof.
* IXipi.i,i(Tdui TTpo? Tov &eov cf eAaTTOi'OS ^oi'pa?.
'Among whom it was a common saying, " Tithes are the Hedge
of the Law." Hooker, E. P. v. 79. 8. See S. Luke xviii. 12.
HOMILY XLIV.
I Cor. xvi. lo.
Now if Timothy come to you', see that he be with you
without fear.
Perhaps some one may think there is some-
thing unworthy of Timothy's courage in this
piece of advice. But not on Timothy's account
is this said, but for the hearers' sake: lest by
their design against him they should hurt them-
selves : since he for his part had his station
always in the way of dangers-.
"For as a child serveth a father," saith he,
"so he served with me in furtherance of the
Gospel." (Phil. ii. 22.) But lest from boldness
towards the disciple they should proceed also to
the teacher, and become worse, he checks them
from afar off, saying, "that he may be with you
without fear ; ' ' that is, that none of those des-
perate persons rise up against him. For he
intended perhaps to rebuke them about the
things concerning which Paul also had written :
and indeed Paul professed to send him for this
very reason. " For I have sent Timothy unto
you," saith he, (c. iv. 17.) "whoshallput you
in remembrance of my ways in Christ even as
I teach every where in every Church." In
order then that they might not through confi-
dence in their high birth and wealth, and the
support of the people, and the wisdom from
without, attack him and spit upon him and plot
against him, being grieved at the reproofs which
came from him ; or lest in revenge for the
teacher's rebuke they should demand satisfaction
of him, so punishing the other; therefore he
saith, " that he be without fear with you." As I
if he had said, " Tell me not of those who are
without, the Gentiles and unbelievers. It is
your part that I require, you for whom also the
whole Epistle was composed," the persons also
whom in the beginning and the outset he had
frightened. Wherefore he saith, "with you."
Then in virtue of his ministry he sets him
forth as a person to be fully trusted ; saying
" For the work of the Lord he worketh." That
is; "look not," saith he, "to this, his not
being rich, namely, nor highly educated, nor
old : but what commands are laid upon him,
what work he is doing. ' For the work of the
'irpb? i/;u.at not in rec. text.
"irpo? KivSiivov^ ^K nape fi. fit ^Krjtiiyo^.
Lord he worketh.' " And this serves him in-
stead of all nobility and wealth and age and
wisdom.
And he is not content with this, but adds,
"Even as I also." And some way above,
"Who is my beloved son and faithful in the
Lord ; he shall put you in remembrance of my
ways in Christ." Seeing then that he was both
young, and had been singly entrusted with the
improvement ot so numerous a people, both of
which things tended to bring him into contempt,
he adds, as we might expect,
Ver. II. " Let no one therefore despise him."
And not this only doth he demand of them,
but also greater honor ; wherefore also he saith,
"but set him forward in peace;" that -is,
without fear; causing no fightings or conten-
tions, no enmities or hatreds, but rendering all
subjection as to a teacher.
" That he may come unto me ; for I expect
him with the brethren." This also was the
language of one that would alarm them. That
is, in order that they might become more con-
siderate, as knowing that all would be told him
whatever Timothy's treatment might be, he adds
therefore, " for I expect him." And besides,
hereby he both shows that Timothy is worthy of
their confidence ; since being on the point of
departing he waits for him ; and also signifies
the love which he hath towards them, it appear-
ing that for their sakes he sent away one so use-
ful to him.
Ver. 12. "But as touching ApoUos the
brother, I besought nim much to come unto you
with the brethren."
This man appears to have been both well-edu-
cated and also older than Timothy. Lest they
should say then, " For what possible reason did
he not send the man grown, but the youth instead
of him? " observe how he softens down this point
also, both calling him a brother, ami saying
that he had besought him much. For lest he
should seem to have held Timothy in higher
honor than him and to have exalted him more,
and on this account not to have sent him, and
cause their envy to burst out more abundantly,
he adds, "I besought him much to come."
What then : did not the other yield nor con-
263
264
WORKS OF ST. CHRYSOSTOM.
[Homily XLIV.
sent? did he resist and show himself conten-
tious? He saith not this, but that he might not
excite prejudice against him, and also might
make excuse for himself, he saith, " and it was
not at all his will to come now." Then to pre-
vent their saying that all this was an excuse and
pretence, he added, "but he will come to you
when he shall have opportunity." This was
both an excuse for him, and a refreshment to
them who desired to see him, by the hope which
it gave of his coming.
[2.] Afterwards indicating that not in the
teachers but in themselves they ought to
have their hopes of salvation, he saith,
Ver. 13. "Watch ye, stand fast in the
faith."
Not in the Avisdom which is without : for
there it is not possible to stand, but to be borne
along ; even as " in the faith " ye may " stand."
"Quit you like men, be strong." "Let all
that ye do be done in love." Now in saying
these tilings, he seems indeed to advise ; but he
is reprimanding them as indolent. Wherefore
he saith, "Watch," as though they slept;
"Stand," as though they were rocking to and
fro : " Quit you like men," as though they were
playing the coward : " Let all that ye do be
done in love," as though they were in dissen-
sions. And the first caution refers to the
deceivers, viz., " Watch," " stand : " the next,
to those who plot against us, " Quit you like
men : " the third, to those who make parties
and endeavor to distract, "Let all that ye do
be done in love ; " which thing is " the bond of
perfectness," and the root and fountain of all
blessings.
But what means, "All things in love?"
" Whether any one rebuke," saith he, " or rule
or be ruled, or learn or teach, let all be in love :"
since in fact all the things which have been
mentioned arose from neglect of it. For if this
had not been neglected, they would not have
been puffed up, they would not have said, "I
am of Paul, and I of ApoUos." If this had
existed, they would not have gone to law before
heathens, or rather they would not have gone
to' law at all. If this had existed, that notori-
ous person would not have taken his father's
wife : they would not have despised the weak
brethren ; there would have been no factions
among them ; they would not have been vain-
glorious about their gifts. Therefore it is that
he saith, " Let all things be done in love."
[3.] Ver. 15. "Now I beseech you, breth-
ren ; — ye know the house of Stephanas, that it
is the first-fruits of Achaia, and that they have
set themselves to minister unto the saints."
In the beginning too he mentions this man,
saying, " I baptized also the house of Steph-
anas: " and now he speaks of him as " the first-
fruits" not of Corinth only, but also of all
Greece. And this too is no small encomium that
he was the first to come to Christ. Wherefore
also in the Epistle to the Romans, praising cer-
tain persons on this account, he said, "Who
also were in Christ before me." (Rom. xvi. 7.)
And he said not, that they were the first who
believed, but were the "first-fruits;" imply-
ing that together with their faith they showed
forth also a most excellent life, in every way
proving themselves worthy, as in the case of
fruits. For so the first-fruits ought to be bet-
ter than the rest of those things whereof they
are the first-fruits : a kind of praise which Paul
hath attributed to these also by this expression :
namely, that they not only had a genuine faith,
as I was saying, but also they exhibited great
piety, and the climax of virtue, and liberality in
alms-giving.
And not from hence only, but from another
topic likewise he indicates their piety, i. e.,
from their having filled their whole house also
with godliness.
And that they flourished in good works also,
he declares by what follows, saying, "They
have set themselves to minister unto the saints."
Hear ye, how vast are the praises of their hcs-
pitality? For he did not say, " they minister,"
but, "have set themselves:" this kind of life
they have chosen altogether, this is their busi-
ness in which they are always busy.
" That ye also be in subjection unto such,
that is, " that ye take a share with them both in
expenditure of money, and in personal service :
that ye be partakers with them." For both to
them ♦ihe labor will be light when they have
comrades, and the results of their active benev-
olence will extend to more.
And he said not merely, "be fellow-helpers,"
but added, "whatsoever directions they give,
obey ; " implying the strictest obedience.
And that he might not appear to be favoring
them, he adds, "and to every one that helpeth
in the work and laboreth." "Let this," saith
he, "be a general rule : for I do not speak
about them individually, but if there be any
one like them, let him also have the same advan-
tages." And therefore when he begins to com-
mend, he calls upon themselves as witnesses,
saying, " I beseech you, ye know the house of
Stephanas." "For ye also yourselves are
aware," saith he, "how they labor, and have
no need to learn from us."
Ver. 17. " But I was glad of the coming of
Stephanas and Fortunatus and Achaicus, for
that which was lacking on your part they sup-
plied."
Ver. 18. "For they refreshed my spirit and
yours."
Thus, since it was natural for them to be
HoMii-Y XLIV.]
HOMILIES ON FIRST CORINTHIANS.
26$
greatly irritated against these persons, for it
was they who had come and showed him all
about the division, inasmuch as by them also
they had written the questions about the vir-
gins, and about the married persons : — mark
how he softened them down ; both in the begin-
ning of his Epistle by saying, "For it hath
been signified unto me by them which are of
the house of Chloe ; " thus at once conceal-
ing these and bringing forward the others :
(for it should seem that the latter had given
their information by means of the former :)
and in this place again, " They have supplied
your lack, and refreshed my spirit and yours : "
signifying that they had come instead of all,
and had chosen to undertake so great a journey
on their behalf. How then may this, their
peculiar praise, become common? " If you
will solace me for what was wanting on your
part by your kindness towards them ; if you
will honor, if you will receive, them, if you
will communicate with them in doing good."
Wherefore he saith, " Acknowledge ye then
them that are such." And while praising those
that came, he embraces also the others in his
praise, the senders together with the sent :
where he saith, "'They refreshed my spirit
and yours, therefore acknowledge such as
these,' because for your sakes they left country
and home." Dost thou perceive his consider-
ation ? He implies that they had obliged not
Paul only, but the Corinthians likew-ise, in that
they bore about in themselves the whole city.
1 A thing which both added credit to them, and
' did not allow the others to sever themselves
from them, inasmuch as in their persons they
had presented themselves to Paul.
Ver. 19. "All the Churches of Asia salute
you." He is continually making the members
. I ombine and cleave together in one by means
of the salutation.
" Aquila and Priscilla salute you much in the
i Lord; " — for with them he was lodging, being
a tent-maker — "with the Church which is in
tlieir house." This thing too is no small
excellency, that they had made their very house
a Church.
[4.] Ver. 20. "All the brethren salute you.
Salute one another with an holy kiss." This
addition of the " holy kiss" he makes onlyi
' [It seems quite certain that the orator was incorrectly reported
j here. For this direction is found in the Second Epi<itle (xiii. 12),
and also at the close of First Thessalonians (v. 26) and of Romans
' (xvi. 16). But his explication of the meaning is correct. Tertul-
lian {lie Orati'nne, xviii.) speaks of it as "the kiss of peace," and
I on this account it was eminently fitting that the distracted Church
! of Corinth should not omit a salutation so significant. The (luali-
I fying epithet "holy" was added, not as Chrysostom says in his
Homily on the passage in Second Corinthians, in order to dis-
tinguish it from a hollow kiss such as Judas gave to our Lord, but
t" denote its religious and Christian character. It was not a mere
'-xpression of domestic kinship and friendline.ss, but a recognition
if the tender relation existing between each believer and all the
■ther members of Christ's mystical person. It required to be free
frjin deceit and hypocrisy, but it akc needed to be given and
here. What may the reason be ? They had
been widely at variance with one another on
account of their saying, "I am of Paul, and I
of Apollos, and I of Cephas, and I of Christ;"
on account of " one being hungry, and
another drunken ; " on account of their having
contentions and jealousies and suits. And from
the gifts there was much envying and great
pride. Having then knit them together by his
exhortation, he naturally bids them use the holy
kiss^ also as a means of union : for this unites,
and produces one body. This is holy, when
free from deceit and hypocrisy.
Ver. 22. " The salutation of me Paul with
mine own hand;" intimates that the Epistle
was composed with great seriousness ; and
therefore he added,
Ver. 22. "If any man love not our Lord
Jesus Christ, let him be anathema."
By this one word he strikes fear into all :
those who made their members the members of
an harlot ; those who put stumbling blocks in
the w^ay of their brethren by the things offered
in sacrifice unto idols ; those who named them-
selves after men ; those who refuse to believe
the resurrection. And he not only strikes fear,
but also points out the way of virtue and the
fountain of vice, viz. that as when our love
towards Him hath become intense, there is no
kind of sin but is extinguished and cast out
thereby ; so when it is too weak, it causes the
same to spring up.
' ' Maran atha. ' '^ For what reason is this word
used ? And wherefore too in the Hebrew
tongue ? Seeing that arrogance was the cause of
received as a pledge of mutual forgiveness and love, otherwise the
whole object of the salutation failed. C.]
^ That is, the kiss of peace, constantly used aS part of the cere-
monial of the holy Eucharist ; as appears by all the Primitive
Liturgies.
' [Chrysostom gives correctly the object of this solemn utter-
ance. It was surely to strike terror into all who by contentious-
ness, by profligacy, by covetousness, by litigiousness, by idolatry,
by arrogance, or in .iny other way showed that they were desti-
tute of love to Jesus Christ, our Lord and Saviour. For such there
is no outlook in the future but perdition. But the answers to the
other questions proposed are not so happy. The use of the Fast
Aramaem ter.n l\fnya>i atha is hardly to be accounted for by sup-
posing that the Apostle wished to cross the conceit of the Corin-
thians in their Hellenic language and wisdom, although it is harsh
in Meyer to pronounce this " singularly absurd." In the absence
of any direct clew to the purpose it is well to accept the opinion of
Calvin that the Apostle roused by the gravity of the occasion could
not satisfy himself without clothing in the older and more sacred
dialect the tremendous truth which gave such solemn weight to the
anathema. A similar feeling seems to lie at the root of the use of
the corresponding terms, Abba in Mark xiv. 36, Rom. viii. 15, Gal.
iv. 6, (Compare the Hebrew words Abaddon and Arviageddon in
the Apocalypse.)
So in regard to the meaning of the wortis Maran atha. They
can just as well bear the rendering "The Lord comet h ' as that
which Chrysostom gives, " The Lord has come ' " and the connec-
tion renders the latter far more likely, notwithstanding Jerome,
Erasmus and Castalio agree with the Greek Fathers. Hence
nearly all modern interpreters hold that there is a reference to the
final Parousia. It is a solemn warning that the approaching advent
of the Son of Man would bring about the execution of the dreadful
curse, just as in the 25th chapter of Matthew the sentence of the
cursed is said to be announced and put in force when " the Son of
Man comes in his glory and all the angels with him." The refer-
ence to the incarnation has significance as emphasizing the great-
ness of the sin of those who love not the lord, but the reference to
the Second .Advent has much more as it exhibits and enforces the
certainty and severity of the dcoin thai awaiis all such sinneis. C.J
266
WORKS OF ST. CHRYSOSTOM.
[Homily XLIV.
all the evils, and this arrogance the wisdom
from without produced, and this was the sum
and substance of all the evils, a thing which
especially distracted Corinth ; in repressing
their arrogance he did not even use the Greek
tongue, but the Hebrew : signifying that so far
from being ashamed of that sort of simplicity,
he even embraces it with much warmth.
But what is the meaning of " Maran atha7 "
''Our Lord is come." For what reason then
doth he use this phrase in particular? To con-
firm the doctrine of the Economy : out of which
class of topics more than any other he hath put
together those arguments which are the seeds of
the Resurrection i. And not only this, but
also to rebuke them; as if he had said, "The
common Lord of all hath condescended to come
down thus far, and are ye in the same state, and
do ye abide in your sins? Are ye not thrilled
with the excess of His love, the crown of His
blessings? Yea, consider but this one thing,"'
saith he, "and it will suffice thee for progress
in all virtue, and thou shalt be able to exting-
uish all sin."
Ver. 23. " The grace of our Lord Jesus Christ
be with you."
This is like a teacher, to help not only with
advice, but also with prayers.
Ver. 24. " My love be with you all in Christ
Jesus, Amen."
Thus to hinder them from thinking that in
flattery to them he so ended, he saith, "In
Christ Jesus." It having nothing in it human or
carnal, but being of a sort of spiritual nature.
Wherefore it is thoroughly genuine. For indeed
the expression was that of one who loves deeply.
As thus ; because he was separated from them
as regards place, as it were by the stretching
out of a right hand he incloses them with the
arms of his love, saying, " My love be with you
all;" just as if he said, "With all of you I
am." Whereby he intimates that the things
written came not of wrath or anger, but of pro-
vident care, seeing that after so heavy an accusa-
tion he doth not turn himself away, but rather
loves them, and embraces them when they are
afar off, by these epistles and writings throwing
himself into their arms.
[5.] For so ought he that corrects to do :
since he at least, who acts merely from anger is
but satisfying his own feeling ; but he who after
correcting the sinner renders also the offices of
love, shows that those words also, whatsoever
he spake in reproof, were words of fond affec-
tion. Just so let us too chasten one another ;
and let neither the corrector be angry, (for this
belongs not to correction, but to passion,) nor
let him that is corrected take it ill. For what
is done is healing, not despite. Now if physi-
' ef mv ixa\i(TTa to airipixara •n)<; avatrrau eujf avvreOfiKtv.
cians use cautery and are not found fault with,
and that too, frequently, though they quite miss
their object ; but even in their pain the subjects
of the cautery and amputation esteem as bene-
factors those who excite this pain ; much more
ought he who receives reproof to be so disposed,
and as to a physician so to give heed to the
corrector, and not as to an enemy. And let us
also who rebuke approach with great gentleness,
with great prudence. And if thou seest a
brother committing sin, as Christ commanded,
make not your rebuke public, but ' ' between
thee and him alone: " (Matt, xviii. 15.) not
reproaching nor insulting over him when down,
but in pain and with a melting heart ^. And
show thyself ready also to receive reproof, if
thou commit error in any thing.
Now that what I say may be plainer, let us
put an imaginary case and so try our rule. For
God forbid that in very deed we should be pro-
vided with such an illustration of it. Suppose
any brother dwelling in the same house with a
virgin, in honor and chastity, and yet not even
so quite escaping evil report.^ If then you
shoula hear talk of this their dwelling together,
be not contemptuous, nor say, " Why, hath he
no understanding ? Doth he not himself know
what is for his good ? Get love for nothing,
but do not for nothing get hatred. Why, what
have I to do with taking up a gratuitous
enmity ? " These are the doting words of wild
beasts, or rather of demons : for it is not so
that he is hated for nothing who doth this for
his brother's correction, rather it is for great
blessings and crowns unutterable.
But if thou sayest, "What? hath he no un-
derstanding? " thou shalt hear from me that he
hath not : drunken as he is with his passion.
For if in the heathen courts of justice, '*those
who are injured must not speak for themselves
while glowing with wrath ; (although there be
no fault in that kind of sympathy;) how much
more those whom evil habit holds in subjection.
Wherefore I say that manifold as his wisdom
may be, he hath not his mind awake. For what
can be wiser than David, the man who said,
" The dark and the hidden things of Thy wis-
dom Thou hast made known unto me?" (Ps.
'St. Chrysostom " attacked in the first instance those ecclesias-
tics who, under pretence of charity, lived with virgins, whom they
treated ^as adopted sisters, who they called ' subintroductse' or
aSe\()>a'i ayaTrrfrai Their excuses were, to assist a maiden left
desolate without relations or friends ; to take care of her affairs, it
rich, and to maintain her in charity, if poor .... On the other
hand, the clergy said they cast on them the burden of their house-
hold, and those trifling cares for which women are most proper, in
order to be more at liberty for the offices of their ministry. For
the rest, they afifirmed that in this intimacy there was no sort ot
criminal liberty, not at all making the less profession of continence.
So Chrysostom maintained the contrary ; and we have two whole
discourses of his on this subject, which seem to have been written
about this time," the time of his promotion to the see of Cons-
tantinople. Fleury, E. H. b. 20. §. 38.
*The Areopagus, and other courts resembling it, which allowed
no appeals to the passions.
HoMiLV XLIV.]
HOMILIES ON FIRST CORINTHIANS.
267
li. 6. ap. LXX. 1. 6.) But when he looked on
the wife of the soldier with unjust eyes, then
according to what he himself said (Ps. cvii. 27.)
of those who sail on the raging sea, ' ' all his
wisdom was swallowed up ; " and he stood in
need of others to correct him, and did not
even perceive amidst what evils he was. Where-
fore also, bewailing his offences, he said, " As
a heavy burden they weighed grievously upon
me : my wounds stank and were corrupt because^
of my folly." (Ps. xxxviii. 5.) He therefore
that committeth sin hath no understanding.
For he is drunken and is in darkness. Do not
then say these things, neither add that other
remark, " I care not at all about it. ' For each
man shall bear his own burden.' " (Gal. vi.
5.) Nay, against thyself also it grows up into
a grievous accusation, that seeing one in error
thou dost not restore him. For if it was not
right according to the law of the Jews (Exod.
xxiii. 4, 5.) to slight the beast of one's enemy ;
he who despises not the beast of burden nor yet
the soul of an enemy perishing, but that of a
friend, what pardon shall he obtain ?
Yea, neither is it enough for our excuse that
he hath understanding : since we too after our
many and manifold exhortations have not been
sufficient, nor proved useful, unto ourselves.
Bear this in mind then in regard to him also
that is in error; that it is natural he should
receive the best counsel rather from thee than
from himself.
And say not, ' ' But what care I about these
things?" Fear thou him who first spoke this
word; for the saying, "Am I my brother's
keeper?" (Gen. iv. 9.) tends to the same point
as this. This is the mother of all our evils that
we esteem the concerns of our own body as for-
eign to us. What sayest thou ? Thou carest
not for thy brother ? Who then is to care for
him? the unbeliever who rejoices over and
I reproaches and insults him ? or the devil who
\ urges him on and supplants him?
And whence comes this? " How do I know
that I shall accomplish anything," saith he,
" tliough I speak and advise what is right."
Hut how is it clear that thou wilt do no good?
^\'hy, this again is extreme folly, while the end
remains in obscurity to incur the manifold blame
of confessed indifference. And yet God who
foresees the future often speaks and doth no
good ; yet doth He not even so give up ; and
that, knowing that He shall not even persuade
men. Now if He who knows beforehand that
He shall win no advantage, ceases not from the
work of correction, what excuse wilt thou have,
who art completely ignorant of the future and
yet faintest and art benumbed ? Yea, and
many have succeeded by frequent attempts :
'airb Trpoo'un'ov, " before the face."
and when they most of all despaired, then did
they most gain their point. And though thou
shouldest gain no advantage, thou hast done
thine own part.
Be not then inhuman, nor unmerciful, nor
careless: for that these words come of cruelty
and indifference is plain from what follows :
viz. What is the reason that when one of the
members of thy body is in pain, thou sayest not,
"What care I ? " Yet whence is it plain, that
if it be taken due care of, it is restored ? And
yet thou leavest nothing undone, that even
although thou profit not, thou mayest not have
to blame thyself for the omission of any thing
which ought to have been done. Hereupon I
ask, are we to take such care for the members of
our body and to neglect those of Christ? Nay,
how can such things deserve pardon ?
For if I make no impression upon thee by
saying, " Have a care of thine own member ; " in
order that thou mayest become better were
it only through fear, I put thee in mind of
the body of Christ. But how can it be other
than a matter of horror to see His flesh putre-
fying, and neglect it? And if thou hadst a
slave or an ass afflicted with a mortifying sore,
thou couldest not have the heart to neglect it :
but seest thou the Body of Christ full of scurvy^,
and hurriest by ? and thinkest not that such
things deserve innumerable thunder-bolts ? For
this cause all things are turned upside down,
because of this our inhumanity, because of our
indifference. Wherefore now, I beseech you,
let this cruelty be cast out from among us.
[6.] Draw near to him whom I speak of, as
dwelling with a virgin, and speak some small
praise of thy brother, making it up from the
other excellencies which he hath. And foment
him with thy commendations as it were with
warm water, and so mitigate the tumor of his
wound. Speak of thyself also as wretched ;
accuse the common race of mankind ; point out
that we are all in sins ; ask for pardon, saying,
that thou art undertaking things too great for
thee, but love persuades thee to dare all things.
Then in giving thine advice, do it not imperi-
ously, but in a brotherly way. And when by
all these means thou hast reduced the swelling
and soothed the pain arising from the cutting
reproof which is in store for him, and when
thou hast again and again deprecated and be-
sought him not to be angry : when thou hast
bound him down with these things, then use the
knife ; neither pressing the matter too close, nor
yet undoing it; that he may neither fly off on
the one hand, nor on the other think little of it.
For if thou strike not to the quick thou hast
done no good, and if thy blow be violent, thou
makest him start away.
268
WORKS OF ST. CHRYSOSTOM.
[Homily XLIV.l
Wherefore, even after all this, being on the
very point of the reproof, mix up again com-
mendation with thy censures. And seeing that
this proceeding considered in itself cannot be
matter of praise, (for it is not commendable to
keep house with a damsel that is a virgin;) let
the purpose of him who doth so be thy topic
for effecting this; and say, "I know indeed
that thou doest it for God's sake, and that the
desolation and unprotected state of that poor
woman met thine eye, and caused thee to stretch
out thine hand to her." And although he may
not be doing it with this intention, do thou,
speak so ; and after this add what follows also ;
again excusing thyself and saying, " These
things I speak not to direct but to remind thee.
Thou doest it for God's sake ; I too know that.
But let us see whether another evil be not pro-
duced thereby. And if there be none, keep
her in thine house, and cling to this excellent
purpose. There is no one to hinder thee. But
if any mischief arise from hence exceeding the
advantage, let us take care, I beseech you, lest
while we are earnest to comfort one soul, we
put a stumbling-block in the way of ten thous-
and." And do not add immediately the pun-
ishments due to those who give offence, but take
his own testimony also, saying, " Thou hast no
need to learn these things from me : thou thy-
self knowest, ' if any one offend one of these
little ones,' how great a penalty is threatened.
And thus, having sweetened thy speech and
smoothed down his wrath, apply the medicine
of thy correction. And should he again urge
her forlorn condition, do not thou even so
expose his pretence, but say to him, " Let noth-
ing of this sort make you afraid : thou wilt have
an ample plea, the offence given to others :
since not for indifference, but in care towards
them, didst thou cease from this thy purpose."
And let the matter of thine advice be brief,
for there is no need of much teaching ; but let
the expressions of forbearance on the other
hand be many and close upon one another.
And continually have thou recourse to the topic
of love; throwing into shade the painfulness of
what thou sayest, and giving him his full power,
and saying, "This is what I for my part advise
and recommend ; but about taking the advice
thou art only judge : for I do not compel and
force thee, but submit the whole thing to thine
own discretion."
If we so manage our reproof, we shall easily
be able in correct those in error : even as what
we now do is surely more like the conduct of
wild beasts or irrational creatures than of men.
For if any persons now perceive any one com-
mitting errors of this kind, with the person him-
self they do not at all confer, but themselves,
like silly old women who have drunk too much,
whisper with another. And the saying, ' ' Get!
love for nothing, but do not get hatred for'
nothing," hath not here any place in their
opinion. But, when they have a fancy to speak
evil, they mind not being " hated for nothing,"
rather I should say, " being punished ;" sincej
it is not hatred alone that is hereby produced,;
but also punishment. But when there is need of
correction, they allege both this, and innumer-
able other pretexts. ^Vhereas then would be the
time to think of these things, when thou speakestj
evil, when thou calumniatest ; I mean the saying,;
" Be not hated for nothing," and " lean do noth-
ing," and " it is no care of mine." But as things
are, in the former case, thou art vehemently and
idly curious, and carest not for hatred and ills
innumerable ; but when thou shouldest be tak- ^
ing thought for the salvation of thy brother, j
then it is thy pleasure to be a sort of unofficious, :
inoffensive person. And yet from evil speaking,
arises hatred both on God's part and on men's;
and this is no great care to thee : but by giving
advice privately, and reproofs of that kind,
both he and God will be made thy friends.
And even should he hate thee, God goes on
loving thee the rather on this account. Nay, in
fact, not even so will he hate thee, as when his
hatred came from thine evil speaking : but in
that case he will avoid thee as a foe and an
enemy, whereas now he will consider thee more
venerable than any father. And if he appar-
ently take it ill, inwardly and privately he will
feel much obliged to thee.
[7 ] Bearing in mind these things therefore
let us have a care of our own members, and not
sharpen the tongue against one another, nor
speak words " which may do hurt,^" undermin-
ing the fame of our neighbor, and as in war and
battle, giving and receiving blows. For what
after all is the good of fasting or watching,
when the tongue is drunken, and feasts itself at :
a table more unclean than of dog's flesh ; when
it is grown ravening after blood, and pours out
filth, and makes the mouth a channel of a sewer,
nay rather something more abominable than
that ? For that which proceeds from thence pol-
lutes the body : but what comes from the tongue
often suffocates the soul.
These things I say, not in anxiety about those
who have an ill report falsely : for they are
worthy even of crowns, when they bear what is
said nobly ; but in anxiety for you that so
speak. For him that is evil reported of falsely,
the Scriptures pronounce "blessed;" but the
evil-speaker they expel from the holy Mysteries,
nay even from the very precincts. For it is
' priuaTa icaTanovTicrtiov. Ps. 52. 4. ap. Ixx, 51. 4. "Words
of swallowing up in the sea ; " i. e., as St. Augustin on the place
intimates, " words so sinful that they plunge the swimmer again in
the deep, and complete his shipwreck, when by repentance heought
to lay hold of the cross."
I
I Homily XLIV.]
HOMILIES ON FIRST CORINTHIANS.
269
said, (Ps.ci.5.)'"Himthatprivilyspeaketh against
his neighbor, this man did I chase out. And
he saith too that such a one is unworthy to read
the sacred books. For, " Why," saith He, (Ps.
1. 16.) "dost thou declare My righteous laws,
and takest My covenant in thy mouth?" Then,
annexing the cause He saith (v. 20.) "Thou
satest and spakest against thy brother." And
here indeed he doth not distinctly add whether
they be things true or false which he speaks.
But elsewhere this too makes part of His pro-
hibition : He implying, that even though thou
speak truths, yet such things are not to be utter-
ed by thee. For, " Judge not," saith He," that
ye be not judged : "(Matt. vii. 1.) since he too
who spoke evil of the publican was condemned,
although it was true which he laid to his neigh-
bor's charge.
"What then," you will say, "if any one be
daring and polluted, must we not correct him?
must we not expose him? " We must both ex-
pose and correct : but in the way which I men-
tioned before. But if thou do it upbraiding
him, take heed lest thine imitation of that
Pharisee cause thee to fall into his state. For
no advantage accrues from hence ; none to thee
who speakest, none to him who hears thee, none
to the person accused. But the latter, for his
part, becomes more reckless : since as long as
he is unobserved, he is sensible of shame; but
as soon as he becomes manifest and notorious,
he casts off the curb also which that feeling im-
posed on him.
And the hearer will in his turn be yet more
injured. For whether he be conscious to him-
self of good deeds, he becomes puffed and
swoln up with the accusation brought against
another; or of faults, he then becomes more
eager for iniquity.
Thirdly, the speaker too himself will both
incur the bad opinion of the hearer, and
will provoke God to more anger against himself.
Wherefore, I beseech you, let us cast froni us
every word that is unsavory. If there be any
thing good unto edification, this let us speak.
But hast thou a fancy to avenge thyself on
the other person ? Why then punish thyself in-
stead of him? Nay, do thou, who art so ear-
nestly seeking redress from those who have an-
noyed thee, avenge thyself as Paul recommended
to take vengeance. "If thine enemy hunger,
feed him ; if he thirst, give him drink " (Rom.
xii. 20.) But if thou do not so, but only plot
against him, thou pointest the sword against
thyself.
Wherefore if that other speak evil, answer him
with praises and commendations. For so wilt
thou be able both to take vengeance on him,
and wilt deliver thyself from evil surmising.
Since he that feels pain at hearing ill of himself,
is thought to be so affected because of some
consciousness of evil : but he that laughs to
scorn what is said, exhibits a most unquestion-
able token of his not being conscious to himself
of any evil thing. ^
Seeing then that thou profitest neither thine
hearer, nor thyself, nor him that is accused, and
dost but point thy sword at thine own self, even
from such considerations do thou learn more
soberness. For one ought indeed to be moved
by the thought of the kingdom of heaven, and
of what pleases God : but since thou art of
grosser disposition and bitest like a wild beast,
hereby even be thou instructed ; that these ar-
guments having corrected thee, thou mayest be
able to order thyself simply from consideration
of what pleases God ; and having come to be
above every passion, mayest obtain the heavenly"
blessings : — which may God grant us all to ob-
tain, through the grace of our Lord Jesus Christ,
and His mercy towards mankind ; with Whom,
to the Father and the Holy Spirit, be glory,
power, honor, now and henceforth, and unto
everlasting ages. Amen.
' [It is impossible to read this Homily without being struck with
the consummate skill of the great Christian orator. Nowhere in
the literature that preceded or followed him is to be found a better
exposition of the duty of reproof or of the manner in which it is to
be performed. The disciple must have drunk deeply in the Spirit
of the .Master to be able to set firth a difficult and delicate obliga-
tion i-n buch a wise and winning form. Ncthing is overlooked,
nothing careie&sly stated. C.]
HOMILIES OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE
SECOND EPISTLE OF ST. PAUL THE APOSTLE.
TO THE
CORINTHIANS.
HOMILY I.
2 Cor. i. i, 4.
Paul, an Apostle of Jesus Christ through the will of
God, and Timothy our brother, unto the Church of
God, which is at Corinth, with all the saints which
are in the whole of Achaia : grace to you and peace
from God our Father and the Lord Jesus Christ.
Blessed be the God and Father of our Eord Jesus
Christ, the Father of mercies and God of all com-
fort ; Who comfort us in all our affliction, that we
may be able to comfort them that are in any
affliction through the comfort wherewith we ourselves
are comforted of God.
It is meet to enquire, first, why to the former
Epistle he adds a second : and what can be his
reason for thus beginning with the mercies and
consolation of God.
Why then does he add a second Epistle?
Whereas in the first he had said, "I will come
to you, and will know not the word of them
which are puffed up, but the power; " (i Cor.
iv. 19.) and again towards the end had pro-
mised the same in milder terms, thus, " I will
come unto you when I shall have passed through
Macedonia ; for I do pass through Macedonia ;
and it may be that I shall abide, or even winter
with you ;" (i Cor. xvi. 5,6.) yet now after a long
interval, he came not ; but was still lingering
and delaying even though the time appointed
had passed away ; the Spirit detaining him in
other matters of far greater necessity than these.
For this reason he had need to write a second
Epistle, which he had not needed had he but a
little out-tarried his time.^
' ei Trapa fiiKphv vcTfpr\<jfV.
But not for this reason only, but also because
they were amended by the former ; for him that
had committed fornication whom before they
applauded and were puffed up about, they had
cut off and separated altogether. And this he
shows where he says, "But if any hath caused
sorrow, he hath caused sorrow not to me, but in
part (that I press not too heavily) to you all.
Sufficient to such a one is this punishment which
was inflicted by the many." (2 Cor. ii. 5, 6.)
And as he proceeds, he alludes again to the
same thing when he says, " For behold that ye
were made sorry after a godly sort, what earnest
care it wrought in you, yea, what clearing of
yourselves, yea, what indignation, yea, what
fear, yea, what longing, yea, what zeal, yea,
what avenging ! In every thing ye approved
yourselves to be pure in this matter." (2 Cor.
vii.ii.) Moreover, the collection'^ which he
enjoined, they gathered with much forwardness.
Wherefore also he says, "For I know your
readiness of which I glory on your behalf to them
of Macedonia, that Achaia hath been prepared
for a year past." (2 Cor. ix. 2.) And Titus
too, whom he sent, they received with all kind-
ness, as he shows when he says again, " His
inward affection is more abundantly toward
you, whilst he remembereth the obedience of you'
all, how with fear and trembling ye received
him." (2 Cor. vii. 15.) For all these reasons
he writes the second Epistle. For it was right
^ KoyLav, Ben. ivKoyiav, bounty, as 2 Cot. ix. 5. Engl. Vers.
2/2
WORKS OF ST. CHRYSOSTOM.
[Homily I.
that, as when they were in fault he rebuked
them, so upon their amendment he should
approve and commend them. On which
account the Epistle is not very severe^ through-
out, but only in a few parts towards the end.
For there were even amongst them Jews who
thought highly of themselves, and accused Paul
as being a boaster and worthy of no regard ;
whence also that speech of theirs; " His let-
ters are weighty, but his bodily presence is
weak, and his speech of no account: " (2 Cor.
X. 10.) meaning thereby, when he is present he
appears of no account, (for this is the meaning
of, "his bodily presence is weak,") but when
he is away he boasts greatly in Avhat he writes,
(for such is the signification of "his letters are
weighty.") Moreover, to enhance their own
credit these persons made a pretence of receiv-
ing nothing, to which he also alludes where he
says, " that wherein they glory, they may be
found even as we." (2 Cor. xi. 12.) And
besides, possessing also the power of language,
they were forthwith greatly elated. Wherefore
also he calls himself " rude in speech," (2.
Cor. xi. 6.) showing that he is not ashamed
thereof; nor deems the contrary any great
acquisition. Seeing then it was likely that by
these persons some would be seduced, after
commending what was right in their conduct,
and beating down their senseless ^ pride in the
things of Judaism, in that out of season they
were contentious to observe them, he adminis-
ters a gentle ^ rebuke on this subject also.
[2.] Such then, to speak summarily and by
the way, appears to me the argument of this
Epistle. It remains to consider the introduc-
tion, and to say why after his accustomed salu-
tation he begins, as he does, with the mercies
of God. But first, it is necessary to speak of
the very beginning, and inquire why he here
associates Timothy with himself. For, he
saith, " Paul an Apostle of Jesus Christ through
the will of God, and Timothy our brother."
In the first Epistle he promised he would send
him; and charged them, saying, "Now if
Timothy come, see that he be with you with-
out fear." (i Cor. xvi. 10.) How then is it that
he associates him here in the outset with him-
self ? After he had been amongst them, agree-
ably to that promise of his teacher, " I have
sent unto you Timothy who shall put you in
remembrance of my ways which be in Christ,"
(i Cor. iv. 17.) and had set everything in order,
he had returned back to Paul ; who on sending
him, had said, "Set him forward on his
journey in peace that he may come to me, for I
expect him with the brethren." (iCor. xvi. 11.)
' KaTa<|>opt*ca>Te'pa.
^ OLTToyoiai'.
' <rU/li/[i€Tp(OS.
Since then Timothy was restored to his
teacher, and after having with him set in order ;
the things in Asia, (for, says he, "I will tarry j
at Ephesus until Pentecost," i Cor. xvi. 8;);
had crossed again into Macedonia ; Paul not i
unreasonably associates him hereafter as abid- !
ing with himself. For then he wrote from Asia,
but now from Macedonia. Moreover, thus asso- ]
dating him he at once gains increased respect for
him, and displays his own exceeding humility*:
for Timothy was very inferior to himself, yet doth
love bring all things together. Whence also he
everywhere makes him equal with himself ; at
one time saying, " as a child serveth a father so
he served with me ; " (Phil. ii. 22.) at another,
"for he worketh the work of the Lord, as I
also do ; " (i Cor. xvi. 10.) and here, he even
calleth him, "brother ; " by all making him an
object of respect to the Corinthians amongst
whom he had been, as I have said, and given
proof of his worth.
"To the Church of God which is at Corinth."
Again he calleth them " the Church," to bring
and bind them all together in one. For it
could not be one Church, while those within
her were sundered and stood apart. ' ' With all
the saints which are in the whole of Achaia.
In thus saluting all through the Epistle addressed
to the Corinthians, he would at once honor
these, and bring together the whole nation.
But he calls them "saints," thereby implying
that if any be an impure person, he hath no
share in this salutation. But why, writing to
the mother city, does he address all through
her, since he doth not so everywhere ? For
instance, in his Epistle to the Thessalonians he
addressed not the Macedonians also ; and in
like manner in that to the Ephesians he doth
not include all Asia ; neither was that to the
Romans written to those also who dwell in
Italy. But in this Epistle he doth so ; and in
that to the Galatians. For there also he writ-
eth not to one city, or two, or three, but to all
who are scattered every where, saying, " Paul
an Apostle, (not from men neither through
man, but through Jesus Christ, and God the
Father, Who raised Him from the dead,) and
all the brethren which are with me, unto the
Churches of Galatia. Grace to you and
peace." (Gal. i. i — 3.) To the Hebrews also
he writes one Epistle to all collectively ; not
distinguishing them into their several cities.
What then can be the reason of this ? Because,
as I think, in this case all were involved in one
common disorder, wherefore also he addresses
them in common, as needing one common
remedy. For the Galatians were all of them '
infected. So too were the Hebrews, and so I i
think these (Achaians) also.
Ho.Mlt.Y I.]
HOMILIES ON SECOND CORINTHIANS.
[3.] So then having brought the whole nation
together in one, and saluted them with his
accustomed greeting, for, saith he, "Grace to
you and peace from God our Father and the
Lord Jesus Christ: " (2 Cor. i. 2.) hear how
aptly to the purpose in hand he begins,
" Blessed be the God and Father of our
Lord Jesus Christ, the Father of mercies and
God of all comfort." (ver. 3.) Do you ask,
how is this aptly to the purpose in hand ? I
reply, Very much so ; for observe, they were
greatly vexed and troubled that the Apostle
had not come to them, and that, though he had
promised, but had spent the whole time in
Macedonia ; preferring as it seemed others to
themselves. Setting himself then to meet this
feeling ^ against him, he declares the cause of
his absence ; not however directly stating it, as
thus; "I know, indeed, I promised to come,
but since I was hindered by afflictions forgive
me, nor judge me guilty of any sort of con-
tempt or neglect towards you:" but after
another manner he invests the subject at once
with more dignity and trustworthiness, and
gives it greatness by the nature of the consola-
tion^, so that thereafter they might not so much
as ask the reason of his delay. Just as if one,
having promised to come to one he longed for, at
length arriving after dangers innumerable, should
say, " Glory to Thee, O God, for letting me
see the sight so longed for of his dear counte-
nance ! Blessed be Thou, O God, from what
perils hast Thou delivered me ! " for such a
doxology is an answer to him who was prepar-
ing to find fault, and will not let him so much
as complain of the delay ; for one that is thank-
ing God for deliverance from such great calami-
ties he cannot for shame drag to the bar, and
bid clear himself of loitering. Whence Paul
thus begins, " Blessed be the God of mercies,"
implying by the very words that he had been
both brought into and delivered from mighty
perils. For as David also doth not address
God every where in one way or with the same
titles ; but when he is upon battle and victory,
"I will love Thee, he saith, O Lord my
strength; the Lord is my buckler^:" when
again upon delivery from affliction and the dark-
ness which overwhelmed him, " The Lord is my
light and my salvation ; " (Ps. xxvii. i.) and as
the immediate occasion suggests, he names Him
now from His loving-kindness, now from His
justice, now from His righteous judgment: — in
like way Paul also here at the beginning describ-
eth Him by His loving-kindness, calling Him
"the God of mercies," that is, " Who hath
showed me so great mercies as to bring me up
from the very gates of death."
' TO CLvBopllOVV.
' ciracpui' Tij napanvSicf TO irpayiia.
* virtpacrn'i(rT>)f Or.
And thus to have mercy is the peculiar and
j excellent attribute of God, and the most inhe-
I rent in His nature ; whence he calleth Him the
I " God of mercies."
'■ And observe, I pray you, herein also the
lowly-mindedness of Paul. For though he were
in peril because of the Gospel he preached ; yet
saith he not, he was saved for his merit, but for
the mercies of God. But this he afterwards
declareth more clearly, and now goes on to say,
"Who comforteth us in all affliction." (2 Cor.
i. 4.) He saith. not, "Who suffereth us not to
come into affliction:" but, "Who comforteth
in affliction." For this at once declareth the
power of God ; and increaseth the patience of
those afflicted. For, saith he, "tribulation
worketh patience." (Rom. v. 3.) And so
also the prophet, "Thou hast set me at large
when I was in distress." (Ps. iv. i.) He
doth not say, " Thou hast not suffered me to
fall into affliction," nor yet, " Thou hast quickly
removed my affliction," but, whilst it continueth,
"Thou hast set me at large: " (Dan. iii. 21.
&c.) that is, "hast granted me much freedom
and refreshment." Which truly happened also
in the case of the three children, for neither did
He prevent their being cast into the flame, nor
when so cast, did He ouench it, but while the
furnace was burning He gave them liberty.
And such is ever God's way of dealing ; as
Paul also implies when he says, " Who comfort-
eth us in all affliction."
But he teaches something more in these
words: Do you ask what? Namely, that God
doeth this not once, nor twice, but without
intermission. For He doth not one while com-
fort, another not, but ever and constantly.
Wherefore he saith, "Who comforteth," not,
"Who hath comforted," and, "in all afflic-
tion," not, " in this or that," but, " in all."
"That we may be able to comfort them which
are in any affliction through the comfort where-
with we ourselves are comforted of God." See
you not how he is beforehand * with his defence
by suggesting to the hearer the thought of some
great affliction; and herein also is his modesty
again apparent, that he saith not for their own
merits was this mercy showed, but for the sake
of those that need their assistance; "for,"
saith he, "to this end hath He comforted us
that we might comfort one another." And here-
by also he manifesteth the excellency of the
Apostles, shewing that having been comforted
and breathed awhile, he lieth not softly down as
we, but goeth on his way to anoint'^, to nerve,
to rouse others. Some, however, consider this
as the Apostle's meaning. " Our consolation is
that of others also : " but my opinion is that in
' npoavaKpovtrai.
' i. e., for the combat.
274
WORKS OF ST. CHRYSOSTOM.
[Homily I.
this introduction, he is also censuring the false
Apostles, those vain boasters who sat at home
and lived in luxury ; but this covertly and, as
it were, incidentally, the leading object being
to apologise for his delay. "For," [he would
say,l "if for this end we were comforted that
we might comfort others also, do not blame us
that we came not; for in this was our whole
time spent, in providing against the conspira-
cies, the violence, the terrors which assailed us."
[4.] " For as the sufferings of Christ abound
unto us, even so our comfort also aboundeth
through Christ. ' ' Not to depress the disciples by
an aggravated account of his sufferings ; he de-
clareth on the other hand that great and super-
abundant was the consolation also, and lifteth
upi their heart not hereby alone, but also by
putting them in mind of Christ and calling the
sufferings " His," and ^prior to the consolation
deriveth a comfort from the very sufferings
themselves. For what joy can I have so great
as to be partaker with Christ, and for His sake
to suffer these things ? What consolation can
equal this ? But not from this source only does
he raise the spirits of the afflicted, but from
another also. Ask you what other ? In that
he saith, " abound: " for he doth not say, "As
the sufferings of Christ" are "in us," but
as they "abound," thereby declaring that
they endure not His sufferings only, but even
more than these^. For, saith he, "not what-
soever He suffered, that have we suffered ;
" but even more*," for, consider, " Christ was
cast out, persecuted, scourged, died," but we,
saith he, "more than all this," which even of
itself were consolation enough. Now let no one
condemn this speech of boldness ; for he else-
where saith, "Now I rejoice in my sufferings,
and fill up on my part that which is lacking of the
afflictions of Christ in my flesh." (Col. i. 24.)
Yet neither here nor there is it from boldness
or any presumptousness. For as they wrought
greater miracles than He according to that say-
ing of His, " he that believeth on Me shall do
' avia-Tri(Tiv. The word has here probably the double sense,
" raiseth up the depressed," and " lifteth upward towards
heaven,"
^ irph TTj^ TrapaKXrjcrtttiS-
' St. Chrysostom does not, of course, mean, for an instant, to
compare the sufferings of the Apostles with those of our Lord /«
themselves, but in one point only, their number. His sufferings
alone were meritorious and well-pleasing in themselves, their's in
Him only ; His turned away the Father's wrath, their's were ac-
cepted by Him, when reconciled ; His were spiritual also, their's
bodily only ; His were borne by His own power, through His
divinity, their's not by their own, but through His indwelling
Spirit ; but, while of course, beyond all thought inferior in every
other respect, S. Chrsostom infers from the Apostle's words, that
their bodily sufferings outnumber His, though these also were, (he
insists throughout) not their's, but His in these His members, be-
stowed by Him, borne through Him and acceptable in Him. The
whole comment is a development of the word 7repi(T<ret'ei "abound-
eth," whence he infers that they were " more abundant," Trepto-crd;
(as, plainly, the bodily sufferings of the army of Martyrs have been
more numerous .) Yet though true, the statement, if repeated by
one less reverent and not corrected by the vivid conscioubneas
thai these too were His sufferings, would become profane.
* Treptacra, Trepto'creuei.
greater works than these," (John xiv. 12.) but
all is of Him that worketh in them ; so did they
suffer also more than He, but all again is of Him
that comforteth them, and fitteth them to bear
the evils that betide them.
With which respect Paul aware how great a
thing he had said, doth again remarkably
restrain it by adding, "So our comfort also
aboundeth through Christ ; " thus at once ascrib-
ing all to Him, and proclaiming herein also His
loving-kindness; for, he saith not, "As our
affliction, such our consolation;" but "far
more; " for, he saith not, "our comfort is
equal to our sufferings," but, "our comfort
aboundeth," so that the season of struggles was
the season also of fresh crowns. For, say,
what is equal to being scourged for Christ's sake
and holding converse with God ; and being
more than match for all things, and gaining the
better of those who cast us out, and being
unconquered by the whole world, and expecting
hence such good things " as eye hath not seen,
nor ear heard, neither have entered into the heart
of man ! " (i Cor. ii. 9.) And what is equal to
suffering affliction for godliness' sake, and
receiving from God consolations infinite, and
being rescued from sins so great, and
counted worthy of the Spirit, and of being
sanctified and justified, and regarding no man
with fear and trembling, and in peril itself out-
shining all.
[5.] Let us then not sink down when tempt-
ed. For no self-indulger hath fellowship with
Christ, nor sleeper, nor supine [person], nor any
of these lax and dissolute livers. But whoso is in
affliction and temptation, this man standeth
near to Him, whoso is journeying on the narrow
way. For He Himself trode this; whence too
He saith, "the Son of Man hath not where to
lay His head." So then grieve not when thou
art in affliction ; considering with Whom thou
hast fellowship, and how thou art purified by
trials ; and how great gain is thine. For there
is nothing miserable save the offending against ,
God ; but this apart, neither afflictions nor con- I
spiracles, nor any other thing hath power to
grieve the right-minded soul : but like as a little
spark, if thou cast it into a mighty deep, thou
presently puttest it out, so doth even a total and ji
excessive sorrow if it light on a good conscience
easily die away and disappear. '
Such then was the spring of Paul's continual
joy : because in whatever was of God he was
full of hope ; and did not so much as take ,
count of ills so great, but though he grieved as |
a man yet sank not. So too was that Patriarch
encompassed with joy in the midst of much
painful suffering ; for consider, he forsook his
country, underwent journeyings long and hard ;
when he came into a strange land, had " not so
Homily I.]
HOMILIES ON SECOND CORINTHIANS.
275
much as to set his foot on." (Acts. vii. 5.)
Then again a famine awaited him which
made him once more a wanderer ; after
the famine again came the seizure of
his wife, then the fear of death, and child-
lessness, and battle, and peril, and conspiracies,
and at the last that crowning trial, the slaying
of his only-begotten and true^ son, that grievous
irreparable [sacrifice.] For think not, I pray
you, that because he readily obeyed, he felt not
all the things he underwent. For though his
righteousness had been, as indeed it was, ines-
timable 2, yet was he a man and felt as nature
bade. But yet did none of these things cast
him down, but he stood like a noble athlete,
and for each one was proclaimed and crowned
a victor. So also the blessed Paul, though see-
ing trials in very snow-showers assailing him
daily, rejoiced and exulted as though in the
mid-delights of Paradise. As then he who is
gladdened with this joy cannot be a prey to de-
spair ; so he who maketh not this his own is
easily overcome of all ; and is as one that hath
unsound armor, and is wounded by . even a
common stroke : but not so he who is well en-
cased at all points, and proof against every
shaft that cometh upon him. And truly stouter
than any armor is joy in God ; and whoso
hath it, nothing can ever make his head droop
or his countenance sad, but he beareth all
things nobly. For what is worse to bear than
fire? what more painful than continual torture?
truly it is more overpowering ^ in pain than the
loss of untold wealth, of children, of any thing ;
for, saith he, " Skin for skin, yea, all that a
man hath will he give for his life." (Job ii.4.)
So nothing can be harder to bear than bodily
pain ; nevertheless, because of this joy in God,
what even to hear of is intolerable, becomes
both tolerable and longed for : and if thou take
from the cross or from the gridiron the martyr
yet just breathing, thou wilt find such a treasure
of joy within him as admits not of being told.
[6.] And doth any one say. What am I to
do^ ; for now is no time of martyrdom? What
sayest thou ? Is now no time of martyrdom ?
Never is it not a time ; but ever is it before our
eyes; if we ^ will keep them open. For it is
not the hanging on a cross only that makes a
Martyr, for were this so, then was Job excluded
from this crown ; for he neither stood at bar,
nor heard Judge's voice, nor looked on execu-
tioner; no, nor while hanging on tree aloft had
his sides mangled ; yet he suffered worse than
many martyrs; more sharply than any stroke
did the tale of those successive messengers strike
' yvqaiov, i. e , the son of the true wife, as opposed to the ?on
of the b:)ndwoman.
* TL TTd9u>.
and goad him on every side : and keener the
gnawings of the worms which devoured him in
every part than thousand executioners.
Against what martyr then may he not worth-
ily be set ? Surely against ten thousand. For
in every kind [of suffering] he both wrestled
and was crowned ; in goods, and children, and
person, and wife, and friends, and enemies,
and servants, (for these too even did spit in his
face,) in hunger and visions and pains and
noisomeness ; it was for this I said he might
worthily be set, not against one nor two nor
three, but against ten thousand Martyrs. For
besides what I have mentioned, the time also
maketh a great addition to his crown ; in that
it was before the Law, before Grace, he thus
suffered, and that, many months, and each in its
worst form ; and all these evils assailed him at
once. And yet each individual evil bv itself
intolerable, even that w-hich seemeth most toler-
able, the loss of his goods. For many have
patiently borne stripes, but could not bear the
loss of their goods; but rather than relinquish
any part of them were content even to be
scourged for their sake and suffer countless ills ;
and this blow, the loss of goods, appeared to
them heavier than all. So then here is another
method of martyrdom for one who bears this
loss nobly. And doth any ask. How shall we
bear it nobly ? When thou hast learned that by
one word of thanksgiving thou shall gain more
than all thou hast lost. For if at the tidings
of our loss we be not troubled, but say, "Bless-
ed be God," we have found far more abundant
riches. For truly such great fruit thou shalt
not reap by expending all thy wealth on the
needy, by going about and seeking out the poor,
and scattering thy substance to the hungry, as
thou shalt gain by the same word. And so
neither Job do I admire so much in setting wide
his house to the needy, as I am struck with and
extol his taking the spoiling of his substance
thankfully. The same in the loss of children
it happeneth to see. For herein, also, reward
no less than his who offered ^ his son and pre-
sented him in sacrifice shalt thou receive, if as
thou seest thine die thou shalt thank the God of
love. For how shalt such an one be less than
Abraham ? He saw not his son stretched out a
corpse, but only looked to do so. So if he
gain in the comparison by his purpose to slay and
his stretching forth his hand to take the knife,
(Gen. xxii. 10.) yet doth he lose in
that the child is lying dead here. And
besides, he had some comfort in the prospect of
a good work done, and the thought that this so
excellent achievement was the work of his own
fortitude, and that the voice he heard came
from above made him the readier. But here is
' ai-oYo-yoi-ro,-, iee Acts vii 41.
2/0
WORKS OF ST. CHRYSOSTOM.
[Homily I.
no sucli thing. So that he had need have a
soul of adamant, who can bear with cah-nness to
see a child, his only one, brought up in afiflu-
ence, in the dawn ' of fair promise, lying upon
the bier^ an outstretched corpse. And should
such an one, hushing to rest the heavings of
nature, be strengthened to say the words of Job
without a tear, " The Lord gave, the Lord hath
taken away;" (Job. i. 21.) for those words'
sake alone, he shall stand with Abraham him-
self and with Job be proclaimed a victor.
And if, slaying the wailings of the women
and breaking up the bands of mourners, he
shall rouse them all to sing glory [to God], he
shall receive above, below, rewards unnumber-
ed ; men admiring, angels applauding, God
crowning him.
[7.] And sayest thou, How is it possible for
one that is man not to mourn ? I reply, If thou
wilt reflect how neither the Patriarch nor Job,
who both were men, gave way to any thing of
the kind ; and this too in either case before the
Law, and Grace, and the excellent wisdom of
the laws [we have] : if thou wilt account that the
deceased has removed into a better country, and
bounded away to a happier inheritance, and that
thou hast not lost thy son but bestowed him
henceforward in an inviolable spot. Say not
then, I pray thee, I am no longer called
"father," for why art thou no longer called so,
when thy son abideth ? For surely thou didst
not part with thy child nor lose thy son?
Rather thou hast gotten him, and hast him in
greater safety. Wherefore, no longer shalt thou
be called "father" here only, but also in
heaven; so that thou hast not lost the title
" father," but hast gained it in a nobler sense ;
for henceforth thou shalt be called father not of
a mortal child, but of an immortal ; of a noble
soldier; on duty continually within [the palace].
For think not because he is not present that
therefore he is lost ; for had he been absent in a
foreign land, the title of thy relationship had not
gone from thee with his body. Do not then
gaze on the countenance of what lieth there, for
so thou dost but kindle afresh thy grief; but
away with thy thought from him that lieth there,
up to heaven. That is not thy child which is
lying there, but he who hath flown away and
sprung aloft into boundless height. When then
thou seest the eyes closed, the lips locked
' vno<l>aivoi'Ta
' ^a9pof, btnch, Ben /Jcflpou.
together, the body motionless. Oh be not these
thy thoughts, "These lips no longer speak,
these eyes no longer see, these feet no longer
walk, but are all on their way to corruption ! "
Oh say not so : but say the reverse of this,
" These lips shall speak better, and the eyes see
greater things, and the feet shall mount upon the
clouds; and this body which now rotteth away
shall put on immortality, and I shall receive my
I son back more glorious. But if what thou seest
distress thee, say to thyself the while. This is
[only] clothing and he has put it off to receive
it back more precious ; this is an house and it
is taken down to be restored in greater splendor.
For like as we, when purposing to take houses
down, allow not the inmates to stay, that they
may escape the dust and noise ; but causing
them to remove a little while, when we have
built up the tenement securely, admit them
freely ; so also doth God ; Who taking down
this His decaying tabernacle hath received him
the while into His paternal dwelling and unto
Himself, that when it hath been taken down and
built anew He may then return it to him more
glorious.
Say not then, "He is perished and shall no
more be; " for these be the words of unbeliev-
ers ; but say, ' ' He sleepeth and will rise again, ' '
" He is gone a journey and will return with the
King." Who sayeth this? He^ that hath
Christ speaking in him. " For," saith he, " if
we believe that Jesus died and rose again " and
revived, "even so them also which sleep in
Jesus will God bring with Him." (i Thess. iv.
14.) If then thou seek thy son, there seek him
where the King is, where is the army of the
Angels ; not in the grave ; not in the earth; lest
whilst he is so highly exalted, thyself remain
grovelling on the ground.
If we have this true wisdom, we shall easily
repel all this kind of distress; and " the God
of mercies and Father of all comfort" comfort
all our hearts, both those who are oppressed
with such grief and those held down with any
other sorrow ; and grant us deliverance from all
despair and increase of spiritual joy ; and to
obtain the good things to come; whereuntomay
all we attain, through the grace and loving-kind-
ness of our Lord Jesus Christ, with Whom unto
the Father, together with the Holy Spirit, be
glory, power, honor, now and ever, and world
without end. Amen.
^1 e Paul See 2 Cor. xiii. 3.
HOMILY II.
2 Cor. i. 6, 7.
Whether we be afflicted, it is for your comfort and salva-
tion, which worketh in the patient enduring of the
same sufferings which we also suffer : and our hope
for you is steadfast.
Having spoken of one, and that the chief
ground of comfort and consolation, namely, hav-
ing fellowship [by sufferings] with Christ : he
layeth down as second this which he now men-
tions, namely, that the salvation of the disciples
themselves was procured thereby. " Faint not,
therefore, he says, nor be confounded and afraid
because we are afflicted ; for this same thing
were rather a reason for your being of good
cheer : for had we not been afflicted, this had
been the ruin of you all." How and wherein?
For if through lack of spirit^ and fear of danger
we had not preached unto you the word whereby
ye learned the true knowledge, your situation
had been desperate. Seest thou again the vehe-
mence and earnest contention^ of Paul ? The
very things which troubled them he uses for
their comfort. For, saith he, the greater the
intensity of our persecutions, the greater should
be the increase of your good hope ; because the
more abundant also in proportion is your salva-
tion and consolation. For what hath equal
force of consolation with this of having obtained
such good things through the preaching. Then
that he may not seem to be bringing^ the
encomium round to himself alone, see how he
maketh them too to share these praises. For to
the words, "Whether we be afflicted, it is for
your comfort and salvation : " he adds, " which
worketh in the patient enduring of the same
sufferings which we alsosuff'er." (ver. 7.) After-
wards, indeed, he states this more clearly, thus
saying, "As ye are partakers of the sufferings,
so also are ye of the consolation;" but here
also meanwhile he alludes to it in the words,
" the same sufferings," so making* what he says
include them. For what he saith is this,
"Your salvation is not our work alone, but
your own as well ; for both we in preaching to
you the word endure affliction, and yeinreceiv-
' tia\aKi<T6evT€i.
'TTtptKTTal'.
'icoivwo'at Tov Aoyoi'.
ing it endure the very same ; we to impart to
you that which we received, ye to receive what
is imparted and not to let it go." Now what
humility can compare with this, seeing that those
who fell so far short of him he raiseth to the
same dignity of endurance ? for he saith,
"Which worked in the enduring of the same
sufferings ; " for not through believing only
Cometh your salvation, but also through the
suffering and enduring the same things with us.
For like as a pugilist^ is an object of admiration,
when he doth but show himself and is in good
training and hath his skill within himself, but
when he is in action^, enduring blows and strik-
ing his adversary, then most of all shineth forth,
because that then his good training is most put
in action^, and the proof of his skill evidently
shown ; so truly is your salvation also then more
especially put into action^, that is, is displayed,
increased, heightened, when it hath endurance,
when it suffereth and beareth all things nobly.
So then the work^ of salvation consisteth not in
doing evil, but in suffering evil. Moreover he
saith not, "which worketh," but, "which is
wrought^"," to show that together with their own
willingness of mind, grace also which wrought
in them did contribute much.
Ver. 7. " And our hope for you is steadfast."
That is, though ye should suffer ills innumer-
able, we are confident that ye will not turn
round'\ either upon your own trials or upon our
persecutions. For so far are we from suspect-
ing you of being confounded on account of our
sufferings that even when yourselves are in
peril, we are then confident concerning you.
[2.] Seest thou how great had been their
advance since the former Epistle ? For he
hath here witnessed of them far greater things
than of the Macedonians, whom throughout
that Epistle he extoUeth and commendeth. For
on their [the Macedonians'] account he feared
TrayKpaTiaerTij?.
''ivepyfiTai.
^€V€py€iTat.
^ivfpyeia.
'°ov T^s ivepyov<rr)^ aAAa ri)? tvepyovfievr)^. [Nearly all modem
interpreters take the participle in the middle sense (showing itself
active) which is represented in the Rev
^* vp.€T€poiS 5iwyfA0i5 only, Ben. Ed,
Ver. C]
277
2/8
WORKS OF ST. CHRYSOSTOM.
[Homily 1 1.
andsaith, "We sent," unto you, "Timothy.. .to
establish you, and to comfort you concerning
your faith, that no man be moved by these
afflictions, for yourselves know that hereunto we
are appointed." (i Thess. iii. 2, 3.) And again :
" For this cause when I could no longer forbear,
I sent to know your faith, lest by any means the
tempter hath tempted you : and our labor
should be in vain." (ver. 5.) But of these [the
Corinthians] he saith nothing of this kind, but
quite the contrary, " Our hope for you is stead-
fast."
Ver. 6, 7. " Or whether we be comforted, it
is for your consolation and salvation. Know-
ing that as ye are partakers of the sufferings, so
also are ye of the comfort."
That for their sakes the Apostles were
afflicted, he showed when he said, "whether
we be afflicted, it is for your consolation and
salvation : " he wishes also to show that for
their sakes also they were comforted. He said
this indeed even a little above, although some-
what generally^ thus ; " Blessed be God, Who
comforteth us in all our afflictions, that we may
be able to comfort them which are in any afflic-
tion." He repeats it here too in other words
more clearly and more^ home to their needs.
"For whether we be comforted," says he, "it
is for your comfort." What he means is this ;
our comfort becometh your refreshment, even
though we should not comfort you by word.
If we be but a little refreshed, this availeth for
encouragement to you ; and if we be ourselves
comforted, this becometh your comfort. For
as ye consider our sufferings your own, so do ye
also make our comfort your own. For surely it
cannot be that, when ye share in worse fortune
with us, ye will not share in the better. If
then ye share in everything, as in tribulation so
in comfort, ye will in no wise blame us for this
delay and slowness in coming, because that
both for your sakes we are in tribulation and
for your sakes in comfort. For lest any should
think this a hard saying, "for your sakes we
thus suffer," he adds, "for your sakes also we
are comforted," and " not we alone are in
peril ; for ye also," saith he, "are partakers of
the same sufferings." Thus then, by admitting
them to be partakers in the perils and ascribing
to them the cause of their own comfort, he
softeneth what he saith. If then we be beset
by craft^, be of good cheer ; we endure this,
that your faith may grow in strength. And if
we be comforted, glory^ in this also ; for we
enjoy this too for your sakes, that thereby ye
may receive some encouragement by sharing in
our joy. And that the comfort he here speaks
' a5topi(7Ta)s ver. 4.
^ 9epaiT€VTiKuiTepov.
* fva^pvvefTdt.
of is that which they^ enjoyed not only from
being comforted by themselves, (the Apostles)
but also from knowing them (the Apostles)
to be at rest, hear him declaring in what
follows next, "Knowing that as ye are par-
takers of the sufferings, so also are ye of
the comfort," For as when we suffer perse-
cution, ye are in distress as though your-
selves so suffering ; so are we sure that when
we are comforted, ye think the enjoyment also
your own. What more humble-minded than
this spirit ? He who so greatly surpasseth in
perils, calleth them " partakers," who endured
no part of them whatever ^; whilst of the com-
fort he ascribeth the whole cause to them, not
to his own labors.
[3.] Next, having spoken before only gen-
erally of troubles, he now maketh mention
of the place too where they (Ben. he) endured
them.
Ver. 8. "For we would not, Brethren, have
you ignorant concerning our affliction which
befell us in Asia."
" These things we speak," saith he, " that ye
may not be ignorant of what befell us; for we
wish, yea have earnestly endeavored, that ye
should know our affairs : " which is a very high
proof of love. Of this even in the former Epistle
he had before given notice, where he said,
" For a great door and effectual is opened
to me at Ephesus, and there are many adver-
saries." (i Cor. xvi. 8, 9.) Putting them
then in mind of this, and recounting how
much he suffered, he saith, "I would not
have you ignorant of our affliction which befell
us in Asia." And in his Epistle to the Ephe-
sians too. he said the same. For having sent
Tychicus to them, he gives this as the reason of
his journey: whence he saith, "But that ye
also may know my affairs, and how I do, Tychi-
cus, the beloved brother and faithful min-
ister in the Lord, shall make known to you all
things ; whom I have sent unto you for this very
purpose, that ye may know our state, and that
he may comfort your hearts." (Eph. vi. 21, 22.)
And in other Epistles also he doeth the very
same. Nor is it superfluous, but even exceed-
ingly necessary : both because of his exceeding
affection for the disciples, and because of their
continued trials ; wherein the knowledge of each
other's fortunes was a very great comfort; so
that if these were calamitous, they might be
prepared both to be energetic and to be safer
against falling ; or if these were good, they might
rejoice with them. He here, however, speak-
eth as well of being delivered from trials as of
being assaulted by them, saying,
" We were weighed down exceedingly, beyond
' Ben. eKapnovTO.
' ovSf TO jroAAoo'Tbi'.
Homily II.]
HOMILIES ON SECOND CORINTHIANS.
279
our power." Like a vessel sinking' under some
mighty burden. He may seem to have said
only one thing here "exceedingly" and
" beyond our power : " it is, however, not one,
but two; for lest one should object, "What
then? granting the peril were exceeding, yet it
was not great to you ; "headded, it both was great
and surpassed our strength, yea, so surpassed it,
" That w^e despaired even of life."
That is, we had no longer any expecta-
tion of living. What David calleth " the gates
of hell, the pangs" and " the shadow of death,"
this he expresseth by saying, " We endured
peril pregnant with certain death."
Ver. 9. " But we had the answer of death in
ourselves, that we should not trust in ourselves,
but in God which raiseth the dead."
What is this, ' ' the answer of death ? "- The
vote, the judgment, the expectation. For so
spake our affairs ; our fortunes gave this answer,
" We shall surely die."
To be sure, this did not come to the proof,
but only as far as to our anticipations, and
stopped there : for the nature of our affairs did
so declare, yet the power of God allowed not '
the declaration to take effect, but permitted it :
to happen only in our thought and in expecta-
tion : wherefore he saith, " We had the answer ,
of death in ourselves," not in fact.^ And where-
fore permitted He peril so great as to take away '
our hope and cause us to despair? " That we
should not trust- in ourselves," saith he, " but in
God." These words Paul said, not that this
was his own temper. Away with such a thought,
but as attuning* the rest by what he saith of,
himself, and in his great care to speak modestly. ;
Whence also further on he saith, " There was '
given to me a thorn in the flesh, (meaning his ■
trials,) lest I should be exalted overmuch." (2 :
Cor. xii. 7.) And yet God doth not say that
" [This is the rendering of iTroKpt/Lia in the Revised Version, but
the American Committee prefer to retain " sentence " of the com- !
mon version, adding in the margin " Gr. answer." But it seems J
better to adhere to the view of the British Revisers, since this is
the natural meaning of the term, (Prof. Thayer in his edition of
Grimm gives no other), and besides, adds greatly to the vivacity
of the Apostle's utterance. Again and again he was compelled to
ask the question what would be the end of the perils by which he
was surrounded, but the answer invariably was Death. Thist
being the case he was permanently driven out of any self-trust, I
and compelled to rely upon God " who raiseth the dead," and who!
therefore could easily deliver his servants even when at the point I
to die. It is true that there is no such thing as implicit confidence
in God until men renounce all confidence in themselves.
There are different opinions as to the nature of the terrible peril
to which the Apostle was exposed in Asia. Some have suggested
the uproar in Ephesus mentioned in Acts xix. 23-41, others a severe
illness, others a dangerous shipwreck, others (Rev, Jos. Waite in
Bible Comtnentary) his devouring anxiety obout Corinthian affairs.
It does not seem necessary to be able to determine this matter pre-|
cisely. The probability is that he refers to trials of different kinds,
and especially to plots and attempts against his life. He could
hardly use stronger language than he does to set forth the desperate
straits in which he was. " Weighed down exceedingly," " beyond '
our power," "we despaired even of life," Chrysostom well points;
out and enforces the lessons to be drawn from the extraordinary
experience of this eminent servant of God. C.]
Tij neipa.
He permitted them for this, but for another rea-
j son. What other? That His strength might
, be the more displayed ; " For," saith he, " My
grace is sufficient for thee, for My power is made
perfect in weakness." (ver. 9.) But, as I
! said, he no where forgetteth his own pecu-
liar character, classing himself with those
1 who fall short exceedingly and stand in need
I of much discipline and correction. For if one
! or two trials suffice to sober even ordinary men,
how should he who of all men had most culti-
vated lowliness of mind his whole life long and
had suffered as no other man did> after so many
years and a practice of wisdom*^ worthy of the
heavens, be in need of this admonition ? Whence
it is plain that here too, it is from modesty and
to calm down those who thought highly of
themselves and boasted, that he thus speaks,
" That we should not trust in ourselves, but in
God."
[4.] And observe how he treateth them
tenderly^ here also. For, saith he, these trials
were permitted to come upon us for your sakes ;
of so great price ^ are ye in God's sight ; for
"whether we be afflicted," saith he, " it is for
your consolation and salvation ; " but they were
"out of measure" for our sake, lest we should
be high minded. " For we were weighed down
exceedingly, beyond our power, that we should
not trust in ourselves, but in God that raiseth
the dead." He again putteth them in mind of
the doctrine of the Resurrection whereon he
said so much in the former Epistle, and confirm-
eth it from the present circumstance ; whence
he added,
Ver. 10. " Who delivered us out of so great
deaths. 8"
He said not, "from so great dangers," at
once showing the insupportable severity of the
trials, and confirming the doctrine I have men-
tioned. For whereas the Resurrection was a
thing future, he showeth that it happeneth every
day: for when [God] lifteth up again a man
who is despaired of and hath been brought to
the very gates of Hades, He showeth none other
thing than a resurrection, snatching out of the
very jaws of death him that had fallen into
them : whence in the case of those despaired of
and then restored either out of grievous sickness
or insupportable trials, it is an ordinary way of
speaking to say. We have seen a resurrection of
the dead in his case.
Ver. 10, II. " And we have set our hope that
He will also still deliver us; ye also helping
together on our behalf by your supplication,
that for the gift bestowed upon us by the means
'(^iAo?0(^iai'.
® 9epaTr«u€t.
'' 70<T0vT0v Ti^aTat Vfxa^.
• TijAiKouroji' Oavdruiy. rijAiicouTov Oavarov, received text.
28o
WORKS OF ST. CHRYSOSTOM.
[Homily II.
of many ^ thanks may be given by many per-
sons on our behalf.
Since the words, " that we should not trust in
ourselves," might seem to be a common charge
and an accusation that pointed to some amongst
them ; he softeneth ^ again what he said, by call-
ing their prayers a great protection and at the
same time showing that [this] our life must be
throughout a Scene of conflict ^. For in those
words, ' ' And we have set our hope that He
will also still deliver us," he predicts a future
sleet ^ of many trials : but still no where aught
of being forsaken, but of succor again and sup-
port. Then, lest on hearing that they were to
be continually in perils they should be cast
down, he showed before the use of perils ; for
instance, "that we should not trust in our-
selves;" that is, that he may keep us in contin-
ual humility, and that their salvation may be
wrought ; and many other uses besides ; the
being partakers with Christ ; (" for," saith he,
" the sufferings of Christ abound in us;") the
suffering for the faithful; ("for," saith he,
"whether we be afflicted, it is for your comfort
and salvation;") the superior lustre this last
(i.e., their salvation) should shine with ^ ;
" which," saith he, " worketh "[in you]" in the
patient enduring of the same sulTerings ; " their
being made hardy ; and besides all these, that
of seeing the resurrection vividly portrayed
before their eyes: for, "He hath delivered us
out of so great death; " being of an earnest
mind and ever looking unto Him, " for," saith
he, " we have set our hope that he will deliver"
us; its rivetting s them to prayers, for he saith,
" ye also helping together on our behalf by your
supplication." Thus having shown the gain of
affliction and then having made them energetic:
he anointeth once more their spirits [for the
combat], and animates them to virtue by wit-
nessing great things of their prayers, for that to
these God had granted^ Paul ; as he saith, "Ye
helping together on our behalf by prayer."
But what is this : " That for the gift bestowed
upon us by means of many^, thanks may be
given by many on our behalf? He deliveied us
from those deaths," saith he. " ye also helping
together by prayer; " that is, praying all of you
for us. For "the gift bestowed upon us," that
is, our being saved, He was pleased to grant to
' ev iroAAcp npoirtoiria. (Rec. text, ex noWiov Trpo(TiaTr(ov.)
perhaps "bestowed upon us as representing many." See Horn. xli.
§. 8. on ist. Cor. and the note.
^ jrapafiudeiTai.
' evay<aviov.
' iiaAa/u.TTfii' /Ltci^dv-to?. vid. Supra.
^ TrpotrrjKuiadai.
'The marginal reading of Savile, which Mr. Field has received
into his text, has been followed. Previous editions read exapi'<r-
avTO.
' Chrysostom reads ei' TroAAuJ rrpotrioiru). See above, and on i
Cor. Horn. xli. 8.
'Ben. aiiTuJ, that agift had been given him through their prayers
by God,
you all, in order that many persons might give
Him thanks, because that many also received
the boon.
[5.] And this he said, at once to stir them up
to prayer for others, and to accustom them
always to give thanks to God for whatever
befalleth others, showing that He too willeth
this exceedingly. For they that are careful to
do both these for others, will much more for
themselves show an example of both. And
besides this, he both teacheth them humility
and leadeth on to more fervent love. For if he
who was so high above them owneth himself to
have been saved by their prayers : and that to
their prayers himself ^ had been granted as a
boon of God, think what their modesty and dis-
position ought to have been. And observe, I
pray you, this also ; that even if God doeth any
thing in mercy, yet prayer doth mightily con-
tribute thereunto. For at the first he attributed
his salvation to His mercies; for " The God of
mercies," he says. Himself "delivered us,"
but here to the prayers also. For on him too
that owed the ten thousand talents He had
rnercy after that he fell at His feet ; (Mat. xviii.
24, 27.) although it is written, that "being
moved with compassion. He loosed him." And
again to the "woman of Canaan," it was after
that long attendance and importunity "'of hers,
(Mat. XV. 22. ) that He finally granted the healing i
of her daughter, even though of His mercy He
healed her. Hereby then we learn that even
though we are to receive mercy, we must first
make ourselves worthy of the mercy ; for though
there be mercy, yet it seeketh out those that are
worthy. It will not come upon all without dis-
tinction ; those even who have no feeling ; for
He saith, " I will have mercy on whom I have
mercy, and I will have compassion on whom I
have compassion." (Rom. ix. 15.) Observe
at least what he saith here, "Ye also helping
together by prayer." He hath neither ascribed
the whole of the good work to them lest he
should lift them up, nor yet deprived them
of all share whatever in it, in order to encour-
age them and animate their zeal, and bring
them together one to another. Whence also
he said, "He also granted to you my safety."
For ofttimes also God is abashed'^ by a
multitude praying with one mind and mouth.
Whence also He said to the prophet, "And shall
not I spare this city wherein dwell more than
six score thousand persons?" (Jonah iv. 11.)
Then lest thon think He respecteth the multi-
tude only. He saith, "Though the number of
Israel be as the sand of the sea, a remnant shall
be saved." (Is. x. 22.) How then saved He the
Ninevites ? Because in their case, there was not
"'TTpo<T(&p€iav Kal Kap repiav.
" Sviranrelrai.
Homily II.]
HOMILIES ON SECOND CORINTHIANS.
281
only a multitude, but a multitude and virtue too.
For each one " turned from" his "evil way."
(Jonah iii. 10. iv. 11.) And besides, when He
saved them. He said that they discerned not
" between their right hand and their left hand :"
whence it is plain that even before, they sinned
more out of simpleness than of wickedness : it
is plain too from their being converted, as they
were, by hearing a few words. But if their
being six score thousand were of itself enough to
save them, what hindered even before this that
they should be saved ? And why saith He not
to the Prophet, And shall I not spare this city
which so turneth itself? but bringeth forward
the score thousands. He produceth this also as
a reason over and above. For that they had
turned was known to the prophet, but he knew
not either their numbers or their simpleness.
So by every possible consideration he is desirous
to soften them. For even greatness of number
hath power, when there is virtue withal. And
truly the Scripture elsewhere also showeth this
plainly, where it saith, " But prayer was made
earnestly of the Church unto God for him: "
(Acts xii. 5.) and so great power had it, even
when the doors were shut and chains lay on him
"and keepers were sleeping by on either side,
that it led the Apostle forth and delivered him
from them all. But as where there is virtue,
greatness of number hath mighty power ; so
where wickedness is, it profiteth nothing. For
the Israelites of whom He saith that the num-
ber of them was as the sand of the sea, perished
every one, and those too in the days of Noe
were both many, yea, numberless; and yet this
profited them nothing. For greatness of number
hath no power of itself, but only as an adjunct^
[6.] Let us then be diligent in coming to-
gether in supplication; and let us pray for one
another, as they did for the Apostles. For [so]
we both fulfil a commandment, and are
•' anointed 2" unto love: (and when I say love,
I speak of every good thing : ) and also learn ^
to give thanks with more earnestness : for they
that give thanks for the things of others, much
more will they for their own. This also was
David wont to do, saying, " Magnify the Lord
with me, and let us exalt His name together ;"
fPs. xxxiv. 3.) this the Apostle too doth every
where require. This let us too labor in ; and
let us show forth unto all the beneficence of
God that we may get companions in the act of
praise : for if when we have received any good
from men, by proclaiming it forth we make
them the readier to serve us : much more shall
we, by telling abroad the benefits of God, draw
'ei' 7rpo<r9>)KT)s ^e'pet.
^ a.Kei<t>6ij.e9a. The metaphor is taken doubtless from the games,
but it seemed better to retain it, from its typical connection with
the graces of the Holy Spirit.
""And let us learn." Benedict.
Him on to more good-will. And if when we
have received benefits of men we stir up others
also to join us in the giving of thanks, much
more ought we to bring many unto God who
may give thanks for us. For if Paul who had
so great confidence [toward God] doth this,
much more is it necessary for us to do
it. Let us then exhort the saints to give
thanks for us ; and let us do the same
ourselves for one another. To priests especi-
ally this good work belongs, since it is an
exceeding privilege*. F"or drawing near, we
first give thanks for the whole world and the
good things common [to all]. For even though
the blessings of God be common, yet doth the
common preservation ^ include thine own ; so
that thou both owest common thanksgivings for
thine own peculiar^ blessing, and for the com-
mon blessings shouldest of right render-up thine
own peculiar '' praise : for He lighted up the
sun not for thee alone, but also for all in com-
mon ; but nevertheless thou for thy part hast it
whole ^. For it was made so large for the com-
mon good ; and yet thou individually seest it as
large as all men have seen it ; so that thou
owest a thanksgiving as great as all together ;
and thou oughtest to give thanks for what all
have in common and likewise for the virtue of
others ; for on account of others, too, we receive
many blessings : for had there been found in
Sodom ten righteous only, they had not suffered
what they did. So then let us give thanks also
for the confidence of others [toward God]. For
this custom is an ancient one, planted in the
Church from the beginning. Thus Paul also
giveth thanks for the Romans, ( Rom. i. 8.)
for the Corinthians, (i Cor. i. 4.) for the whole
world, (i Tim. ii. i.) And tell me not, "The
good work is none of mine;" for though it be
none of thine, yet even so oughtest thou to give
thanks that thy member is such an one. And
besides, by thy acclamation thou makest it thine
own, and sharest in the crown, and shalt thy-
self also receive the gift. On this account it is
that the laws of the Church ^ command prayer
also to be thus made, and that not for the faith-
ful only, but also for the Catechumens. For the
law stirreth up the faithful to make supplication
for the uninitiated ^''. For when the Deacon
saith", "Let us pray earnestly for the Cate-
' lieyiiTTOV ayad'ov
' aAAo Koi cri) iv Tcu Koivu) etriliSri^.
"iSiai;.
'' iSia.^ov<Tav.
" (V Tcii fi-epfi TO '6\ov «X^'^-
" See Bingham, Christian Antigu. book xiv. ch. 5. §. 3. Goar,
pp. 70, and 161.
'" O/lUtiTlOf.
" The whole Prayer for the Catechumens, as gathered from the
Homily, will stand thus, " Let us pray earnestly fur the Cate-
chumens, That the all-pitying and merciful God would listen to
their prayers, that He would open the ears of their hearts and
instil into them the word uf truth, that He would sow His fear in
them and confirm His faith in their minds, that He would unveil to
them the Gospel of righteousness, that He would grant to them a
282
WORKS OF ST. CHRYSOSTOM.
[Homily II.
chumens," he doth no other than excite the!
whole multitude of the faithful to pray for j
them ; although the Catechumens are as yet
aliens. For they are not yet of the Body of
Christ, they have not yet partaken of the Mys-
teries, but are still divided from the spiritual
flock. But if we ought to intercede for these,
much more for our own members. And even
therefore he saith, " earnestly let us pray," that
thou shouldest not disown them as aliens, that
thou shouldest not disregard them as strangers.
For as yet they have not the appointed ^ prayer,
which Christ brought in ; as yet they have not
confidence, but have need of others' aid who
have been initiated. For without the king's
courts they stand, far from the sacred pre-
cincts 2. Therefore they are even driven away
whilst those awful prayers are being offered.
Therefore also he exhorteth thee to pray for
them that they may become members of thee,
that they may be no longer strangers and aliens.
For the words, "Let us pray," are not ad-
dressed to the priests alone, but also to those
that make up the people: for when he saith,
" Let us stand in order ^: let us pray; " he ex-
horteth all to the prayer.
[7.] Then beginning the prayer, he saith,
" That the all-pitying and merciful God would
listen to their prayers." For that -thou mayest
not say, What shall we pray ? they are aliens,
not yet united [to the body]. Whereby can I
constrain ^ the regard of God ? Whence can I
prevail with Him to impart unto them mercy
and forgiveness? That thou mayest not be per-
plexed with such questions as these, see how he
disentangleth thy perplexity, saying, "that the
all-pitying and merciful God." Heardest thou?
"All-pitying God." Be perplexed no more.
For the All-pitying pitieth all, both sinners and
friends. Say not then, " How shall I approach
Him for them?" Himself will listen to their
godly mind, sound judgment, and virtuous manner of life ; contin-
ually to think those things which be His, to mind those things which
be His, to practise those things which be His, to be occupied in
His law day and night, to remember His commandments, to keep
His judgments.
" Let us beseech for them yet more earnestly. That He would
deliver them from every evil and inordinate thing, from every
devilish sin, and from every besetment of the adversary, that He
would count them worthy in due season of the Regeneration of the
Laver, of the remission of sins, of the clothing of incorruption, that
he would ble^s their comings in and goings out, the whole
course of their life, their houses and households, that He would
increase their children and bless them, and bring them to full age,
and teach them wisdom, that He would direct all that is before
them unto good.
"Stand up Pray, ye Catechumens, for the Angel of peace,
that all that is before you may be peaceful ; pray that this day and
all the days of your life be full of peace, that your ends may be
Christian ; commend yourselves to the living God and to His
Christ.
" Bow ye the head. All respond aloud, Amen."
A similar Prayer for the Catechumens, with a few variations, is
found in the Apostolic Constitutions, lib. viii. cap. 6. Mr. Field
considers it to be of later date than that given above.
" Pray, ye Catechumens, and all ye faithful, pray for them in
heart, saying. Lord have mercy. And let the deacon speak for
them according to his office, saying, for the Catechumens let us all
beseech God.
"That the Good [God], the Lover of men, would favorably
hearken to their supplications and prayers, and accepting their
prayers. And the Catechumens* prayer, what
can it be but that they may not remain Cate-
chumens ? Next, he suggesteth also the manner
of the prayer. And what is this? "That He
would open the ears of their hearts ; " for they
are as yet shut and stopped up. "Ears," he
saith, not these which be outward, but those of
the understanding, "so as to hear 'the things
which eye hath not seen, nor ear heard, neither
have entered^ into the heart of man.' " (i Cor.
ii. 9. Is. liv. 4.) For they have not heard the
untold mysteries ; but they stand somewhere at
a distance and far off from them ; and even if
they should hear, they know not what is said ;
for those [mysteries] need much understanding,
not hearing only : and the inward ears as yet
they have not : wherefore also He next invoketh
for them a Prophet's gift, for the Prophet spoke
on this wise ; " God giveth me the tongue of in-
struction, that I should know how to speak a
word in season ; for He opened my mouth ; He
gave to me betimes in the morning ; H«. granted
me a hearing ear." (Is. 1. 4. Sept.) For as the
Prophets heard otherwise than the many, so
also do the faithful than the Catechumens.
Hereby the Catechumen also is taught not to
learn to hear these things of men, (for He
saith, "Call no man master upon the earth ^,
but from above, from heaven, " For they shall
be all taught of God." (Isa. liv. 13.)
Wherefore he says, "And mstiF into them
the word of truth," so that it may be inwardly
learned * ; for as yet they know not the word of
truth as they ought to know. "That He would
sow His fear in them." But this is not enough;
for " some fell by the wayside, and some upon
the rock." But we ask not thus; but as on
suppliant addresses would help them, and grant unto them the |
requests of their hearts as may be expedient for them, and would I
reveal unto them the Gospel of his Christ, would enlighten them,
and give them understanding, would instruct them in the know-
ledge of God, would teach them His ordinances and judgments, ■
implant in them His pure and saving fear, would open the ears of |
their hearts to be occupied in His law day and night, and confirm !
them in godliness, would unite them to. and enrol them in His holy j
flock counting them worthy of the Laver of Regeneration, the )
clothing of incorruption, the true life, and would deliver them from
all ungodliness, and give none occasion to the enemy* against them.
but cleanse them from all filthiness of flesh and spirit, and dwell and
walk in them by His Christ, would bless their comings in and
goings out, and direct for them all that is before them unto good.
" Let us again earnestly supplicate for them :
"That obtaining remission of their ofl^snces by the initiation,
they may be counted worthy of the holy mysteries, and of constant
communion with the saints.
"Stand up; ye Catechumens. Pray for the peace of God:
through His Christ, that this day, and all the time of your life, may !
be peaceful, and without sin, that your ends may be Christian, God j
merciful and favorable; pray for remission of oflTences ; com- J
mend yourselves unto the only unbegotten God through His ;
Christ.
" Bow, and receive the blessing."
*aAAoTpi(f), literally, the Alien. The word seems to be used in
Diodorus and Polybius for hostile, inimical.
^ Tfept^oAtoi'.
* SvaoynrfcraL.
^ anoppriTuiy.
* rec. text, -rraripa VfiStv, (Mat. xxiii. 9.)
Homily II.]
HOMILIES ON SECOND CORINTHIANS.
283
rich soil the plough openeth the furrows, so we
pray it may be here also, that having the fallow
ground of their minds ^ tilled deep, they may re-
ceive what IS dropped upon them and accurately
retain everything they have heard. Whence
also he adds, " And confirm His faith in their
minds; " that is, that it may not lie on tiie sur-
face, but strike its root deep downwards. " That
He would unveil to them the Gospel of Right-
eousness." He showeth that the veil is two-fold,
partly that the eyes of their understanding were
shut, partly that the Gospel was hidden from
them. Whence he said a little above, "that
He would open the ears of their hearts," and
here, ' ' that he would unveil unto them the Gospel
of Righteousness ; ' ' that is, both that He would
render them wise and apt for receiving ^ seed,
and that He would teach them and drop the
seed into them ; for though they should be apt,
yet if God reveal not, this profiteth nothing ; and
if God should unveil but they receive not, there
resulteth like unprofitableness. Therefore we ask
for both : that He would both open their hearts
and unveil the Gospel. For neither if kingly
ornaments lie underneath a veil, will it profit at
all that the eyes be looking ; nor yet that they
be laid bare, if the eyes be not waking 3. But
both will be granted, if first they ■* themselves
desire it. But what then is "the Gospel of
Righteousness?" That which maketh righteous.
By these words he leadeth them to the desire of
Baptism, showing that the Gospel is for the
working * not only of the remission of sins, but
also of righteousness.
[8.] " That He would grant to them a godly
mind, sound judgment, and virtuous manner of
life^." Let such of the faithful attend as are
rivetted^ to the things of [this] life. For if we
are bidden to ask these things for the unini-
tiated: think in what things we ought to be
occupied who ask these things for others. For
the manner of life ought to keep pace with^ the
Gospel. Whence surely also the order of the
prayer^ shifts from the doctrines [of the Gospel]
to the deportment: for to the words, " that He
would unveil to them the Gospel of Righteous-
ness; " it hath added, "that He would give
unto them a Godly mind." And what is this
"Godly?" That God may dwell in it. For
He saith, "I will dwell in them, and walk in
them;" (Lev. xxvi. 12.) for when the mind is
become righteous, when it hath put off its sins,
* viiaQtvra^ €v ToJ ^dOei T^? Siavoia^.
' irpo? vno&oxr]v.
* i. e., the Catechumens.
* noirjTiKov.
*'^oO^' 6»'0€Oi'^ <Tto(^pofa Koytafiov xai cfapcTO^ TroAiretai'. It is
obvious that "godly" does not come up to the meaning of the
0rigin.1l (v9(o<;, " into which God is inspired," see below.
Trpo<r7j Ato/jt eVot .
19
it becometh God's dwelling. (Rom. vi. i6.)But
when God indwelleth, nothing of man will be
left. And thus doth the mind become Godly,
speaking every word from Him, even as in truth
an house of God dwelling in it. Surely then the
filthy in speech hath not a Godly mind, nor he
who delighteth in jesting and laughter.
" Sound judgment." And what can it be to
have "a sound judgment?" To enjoy the
health that pertaineth to the soul : for he that is
held down by wicked lusts and dazzled'" with
present things, never can be sound, that is,
healthy. But as one who is diseased lusteth even
after things which are unfit for him, so also doth
he. "And a virtuous mode of life," for the
doctrines need a mode of life [answerable].
Attend to this, ye who come to baptism at the
close of life, for we indeed pray that after bap-
tism ye may have also this deportment, but thou
art seeking and doing thy utmost to depart with-
out it. For, what though thou be justified" : yet
is it of faith only. But we pray that thou
shouldest have as well the confidence that cometh
of good works.
" Continually to think those things which be
His, to mind those things which be His, to
practise^^ those things which be His : " for we
ask not to have sound judgment and virtuous
deportment for one day only, or for two or
three, but through the whole tenor and period'^
of our life ; and as the foundation of all good
things, "to mind those things which be His."
For the many "seek their own, not the things
which are Jesus Christ's." (Phil. ii. 21.) How
then might this be ? (For besides prayer, need
is that we contribute also our own endeavors. )
If we be'^ occupied in His law day and night.
Whence he goeth on to ask this also, "to be
occupied in His law; " and as he said above,
"continually," so here "day and night."
Wherefore I even blush for these who scarce
once in the year are seen in church. For what
excuse can they have who are bidden not simply
" day and night " to commune with the law but
"to be occupied in," that is, to be for ever
holding converse with it'', and yet scarce do so
for the smallest fraction of their life?
" To remember His commandments, to keep
His judgments." Seest thou what an excellent
chain is here ? and how each link hangs by the
next compacted with more strength and beauty
than any chain of gold ? For having asked for
a Godly mind, he telleth whereby this may be
produced. Whereby? By continually prat tis-
ing '^ it. And how might this be brought about ?
"5tKat05.
'-fxeAeroi'.
'^ Tou piov Ka'i T^s ^uiijf.
' * Karayt. vutfxeOa.
' VpoiraioAecrx'n'.
'* /u.eAcTai'.
284
WORKS OF ST. CHRYSOSTOM.
[HOMIIY II.
By constantly giving heed to the Law. And
how might men be persuaded to this? If they
should keep His Commandments : yea rather,
from giving heed to the law cometh also the
keeping His Commandments ; as likewise from
minding the things which be His and from hav-
ing a Godly mind, cometh the practising the
things which be His. For each of the things
mentioned jointly ' procureth and is procured
by the next, both linking it and being linked
by it.
[9.] "Let us beseech for them yet more
earnestly." For since by length of speaking
the soul useth to grow drowsy, he again arous-
eth it up, for he purposeth to ask again certain
great and lofty things. Wherefore he saith,
"Let us beseech for them yet more earnestly."
And what is this? "That He would deliver
them from every evil and inordinate ^ thing."
Here we ask for them that they may not enter
into temptation, but be delivered from every
snare, a deliverance as well bodily as spiritual.^
Wherefore also he goeth on to say, " from every
devilish sin and from every * besetment of the
adversary," meaning, temptations and sins.
For sin doth easily beset, taking its stand on
every side, before, behind, and so casting down.
For,- after telling us what ought to be done by
us, namely, to be occupied in His law, to
remember His Commandments, to keep His
judgments, he assures us next that not even is
this enough, except Himself stand by and succor.
For, "Except the Lord build the house, they
labor in vain that build it; " (Ps. cxxvii. i) and
especially in the case of those who are yet ex-
posed to the devil and are under his dominion.
And ye that are initiated know this well. For
call to mind, for instance, those words wherein
ye renounced ' his usurped ^ rule, and bent the
knee and deserted to The King, and uttered
those awful ^ words whereby we are taught in
nothing whatever to obey him. But he calleth
him adversary and accuser, because he both
accuseth God to man and us to God, and us
again one to another. For at one time he
accused Job to God, saying, " Doth Job serve
the Lord for nought? " (Job i. 9. LXX. ver. 16.)
at another time God to Job, " Fire came down
from heaven." And again, God to Adam,
(Gen. iii. 5.) when He said their eyes would be
opened. And to many men at this day, saying,
that God taketh no care for the visible order of
things, but hath delegated your affairs to
' (TvyKaTa<TKeva^fi.
" aronov.
' The Benedictine Ed. reads (na/jLariKoiv rt ofioO xal TTftufioTi-
kS)v, every snare both bodily and spiritual.
* jr€pi<rTao-6ci)s,
'See Bingham, Andy.], xi. c. 8. §.2. &c.
^TVpavviSi,.
"'^piKotSy}.
demons ^. And to many of the Jews he
accused Christ, calling Him a deceiver and a
sorcerer. But perchance some one wisheth to ;
hear in what manner he worketh. When he !
findeth not a godly mind, findeth not a sound i
understanding, then, as into a soul left empty, \
he leads his revel thither ^ ; when one remem- \
bereth not the commandments of God norj
keepeth His judgments, then he taketh him cap- !
tive and departeth. Had Adam, for instance, ;
remembered the commandment which said, \
" Of every tree thou mayest eat : " (Gen. ii.i6.)ji
had he kept the judgment which said, " In theji
day in which ye eat thereof, then i" shall ye<
surely die ;" it had not fared with him as it did. j
"That He would count them worthy in duej
season of the regeneration of the laver, of the I
remission of sins." For we ask some things to 1
come now, some to come hereafter; and wei
expound the doctrine ^^ of the laver, and in ask- 1
ing instruct them to know its power. For whati
is said thenceforth familiarizes them to know!
already that what is there done is a regeneration, '
and that we are born again of the waters, just
as of the womb ; that they say not after Nico-
demus, " How ^^ can one be born when he is
old ! Can he enter into his mother's womb,
and be born again?" Then, because he had
spoken of "remission of sins," he confirmeth
this by the words next following, "of the cloth-
ing of incorruption ; " for he that putteth on
sonship plainly becometh incorruptible. Butj
what is that " in due season? " When any is;
well disposed, when any cometh thereunto withj
earnestness and faith ; for this is the ' ' due sea-j
son " of the believer. |
[lo.] "That He would bless their coming:
in and their going out, the whole course of their
life." Here they are directed to ask even foi
some bodily good, as being yet somewhat weak,
"Their houses and their households," that is, if
they have servants or kinsfolk or any others be-
longing to them. For these were the rewards
of the old Covenant ; and nothing then was
feared so much as widowhood, childlessness, uri'
timely mournings, to be visited with famine, to
have their affairs go on unprosperously. And
hence it is, that he alloweth these also fondly ^^ to
linger over petitions rather material ^*, making
them mount by little and little to higher things.
For so too doth Christ ; so too doth Paul, mak-
ing mention of the ancient blessings : Christ,
when He saith, " Blessed are the meek, for they
shall inherit the earth ; " Paul, when he saith,
' (u? ei? epijfiTjv Kojfia^et \|(UY7)i'. This clause is inserted from Mr.
Field's text, who gives the autnority of three Mss.
'» LXX. cm. TOT€.
^* (bi.\0(TOfJ)OV}Ji€V.
"* John iii. 4. rec. text, afOpuiwo^, not tis, also Sfvrepov, not avw
Oev.
^^ €fJ.<^L\0X(t)p€tV.
" crujuaTiKcuTepais.
HOMII.Y II.]
HOMILIES ON SECOND CORINTHIANS.
285
" Honor thy father and thy mother.... and thou
shalt live long on the earth." "That He
would increase their children and bless them,
and bring them to full age, and teach 1 them
wisdom." Here again is both a bodily and
spiritual thing, as for persons yet but too much
babes in disposition. Then what follows is al-
together spiritual, ''that He would direct all
that is before them "- unto good ; " for he saith
not simply, " all that is before them," but, "all
that is before them unto good." For often a
journey is before a man, but it is not good ; or some
other such thing, which is not profitable. Here
by they are taught in every thing to give thanks
to God, as happening for good. After all this,
he bids them stand up during what follows. For
having before cast them to the ground, when
they have asked what they have asked and have
been filled with confidence, now the word ^
given raiseth them up, and biddeth them dur-
ing what follows engage for themselves also in
supplication to God. For part we say oursel-
ves, and part we permit them to say, now open-
ing unto them the door of prayer, (exactly as
we first teach children [what to say], and then
bid them say it of themselves,) saying, " Pray
ye, Catechumens, for the angel of peace ; " for
there is an angel that punisheth, as when He
saith, "A band of evil angels," (Ps.lxxviii. 49)
there is that destroyeth. Wherefore we bid
them ask for the angel of peace, teaching them
to seek that which is the bond of all good
things, peace; so that they may be delivered
from all fightings, all wars, all seditions. " That
all that is before you may be peaceful;" for
even if a thing be burdensome, if a man have
peace, it is light. Wherefore Christ also said,
"My peace I give unto you (John xiv. 27 ) for
the devil hath no weapon so strong as fighting,
and enmity, and war. " Pray that this day and
all the days of your life be full* of peace."
Seest thou how he again insisteth that the whole
life be passed in virtue? "That your ends be
Christian;" your highest good, the honorable
and the expedient^; for what is not honorable
is not expedient either. For our idea of the
nature of expediency is different from that of
the many. ' ' Commend yourselves to the
living God and to His Christ;" for as yet
we trust them not to pray for others, but
' <TO<l>icrT[f
" Td TTpo/ceijueva.
' 6 Aoyo?.
' Some include the words to icaAbi' icai to winiiipov in the form
of prayer.
it is sufficient^ to be able to pray for themselves.
Seest thou the completeness of this prayer,
both in regard of doctrine and of be-
havior ? for when we have mentioned the Gos-
pel and the clothing of incorruption and the
Laver of Regeneration, we have mentioned all
the doctrines : when again we spoke of a Godly
mind, a sound understanding, and the rest of
what we said, we suggested "^ the mode of life.
Then we bid them ^ bow their heads ; regarding
it as a proof of their prayers being heard that
God blessed them. For surely it is not a man
that blesseth ; but by means of his hand and his
tongue we bring unto the King Himself the
heads of those that are present. And all to-
gether shout the " Amen."
Now why have I said all this ? To teach you
that we ought to seek the things of others, that
the faithful may not think it no concern of
theirs when these things are said. For not to
the walls surely doth the Deacon say, "Let us
pray for the Catechumens." But some are so
without understanding, so stupid, so depraved^,
as to stand and talk not only during the time of
the Catechumens, but also during the time
of the faithful. Hence all is perverted ;
hence all is utterly lost: for at the very
time when we ought most to propitiate
God, we go away having provoked Him. So
again in [the prayers of] the faithful ^'', we are
bidden to approach the God that loveth men,
for Bishops, for Priests, for Kings, for those in
authority, for earth and sea, for the seasons ",
for the whole world. When then we who ought
to have such boldness as to pray for others, are
scarce awake even whilst praying for ourselves, how
can we excuse ourselves ? how find pardon ?
Wherefore I beseech you that laying all this to
heart, ye would know the time of prayer, and
be lifted up and disengaged from earth, and
touch the vault itself of heaven ; so that we may
have power to make God propitious and obtain
the good things promised, whereunto may we
all attain, through the grace and love towards
men of our Lord Jesus Christ ; with Whom un-
to the Father, together with the Holy Ghost,
be glory, might, honor, now and for ever, and
world without end. Amen.
° ayaiTr\Tov.
' ■nrifdju.e^a.
« The same direction was also given to the Energumeni. See de
Incomprehens. Nat. Horn. 3. §. 7. and 4. §. 4.
' ScaAeAv^eVoi.
'° erri To)*' n-ioric.
" v-nip aipiov.
HOMILY III.
2 Cor. i. 12.
For our glorying is this, the testimony of our conscience,
that in simplicity and' sincerity, not in fleshly
wisdom, but in the grace of God, we behaved our-
selves in the world.
Here again he openeth to us yet another
ground of comfort, and that not small, yea
rather, exceeding great, and well fitted to upraise
a mind sinking^ under perils. For seeing he
had said, God comforted us^, and God delivered
us, and had ascribed all to His mercies and their
prayers, lest he should thus make the hearer
supine, presuming on God's mercy only and the
prayers of others, he showeth that they them-
selves^ had contributed not a little of their^ own.
And indeed he showed as much even before, when
he said, " For as the sufferings of Christ abound
[in us,] so our consolation also aboundeth." (ver.
5.) But here he is speaking of a certain other
good work, properly their own^. What then is
this ? That, saith he, in a conscience pure and
without guile we behave ourselves every where
in the world : and this availeth not a little to
our encouragement and comfort; yea, rather,
not to comfort merely, but even unto somewhat
else far greater than comfort, even to our glory-
ing. And this he said, teaching them too not
to sink down in their afflictions, but, if so be
they have a pure conscience, even to be proud
of them ; and at the same time quietly though''
gently hitting at the false Apostles. And as in
the former Epistle he saith, " Christ sent me to
preach the Gospel, not in wisdom of words, lest
the Cross of Christ should be made of none
effect: " (i Cor. i. 17.) and, "that your faith
should not stand in the wisdom of men, but in
the power of God;" (ib. ii. 5.) so here also,
" Not in wisdom, but in the grace of Christ."
And he hinted also something besides, by
employing the words, "not in wisdom," that
is, ' not in deceit,' here too striking at the
heathen discipline ». " For our glorying," saith
he, "■ is this, the testimony of our conscience ; "
'The rec. text has ciAKcpii/eta eeov. Chrysostom omits Bfov.
^ The clause " God comforted us," is inserted by Mr. Field on
the authority of two ancient MSS.
'i. e. the Apostles.
''o'lKoOev.
^OLKeiov KaT6p0u>/xa.
^iipeixa KaOanTOfievoi.
'■njc €^to 7rai5€vtTt.v,
286
that is, our conscience not having whereof to
condemn us, as if for evil doings we were perse-
cuted. For though we suffer countless horrors,
though from every quarter we be shot at and in
peril, it is enough for our comfort, yea rather
not only for comfort, but even for our crowning,
that our conscience is pure and testifieth unto us
that for no evil-doing, but for that which is
well-pleasing to God, we thus suffer ; for vir-
tue's sake, for heavenly wisdom's, for the salva-
tion of the many. Now that previous consola- i|
tion was from God : but this was contributed ■*
by themselves and from the purity of their life.
Wherefore also he calls it their glorying^, be-
cause it was the achievement of their own
virtue. What then is this glorying and what
doth our conscience testify unto us ? " That in
sincerity," that is to say, having no deceitful
thing, no hypocrisy, no dissimulation, no flat-
tery, no ambush or guile, nor any other such
thing, but in all frankness, in simplicity, in
truth, in a pure and unmalicious spirit, in a
guileless mind, having nothing concealed, no
festering sore^". " Not in fleshly wisdom ; " that
is, not with evil artifice, nor with wickedness,
nor with cleverness of words, nor with webs of
sophistries, for this he meaneth by ' fleshly wis-
dom : ' and that whereupon they ^^ greatly prided
themselves, he disclaims and thrusts aside:
showing very abundantly 1- that this is no worthy
ground for glorying : and that not only he doth
not seek it, but he even rejecteth and is ashamed
of it.
' * But in the grace of God we behaved our-
selves in the world."
What is, " in the grace of God ? " Display-
ing the wisdom that is from Him, the power
from Him given unto us, by the signs wrought,
by overcoming sages, rhetoricians, philosophers,
kings, peoples, unlearned as we are and bring-
ing with us nothing of the wisdom that is with-
out. No ordinary comfort and glorying, how-
ever, was this, to be conscious to themselves that
it was not men's power they had used ; but that
by Divine grace they had achieved all success.
Kavxr)<Ti%.
'Or " boast '
^'^iiirovXov.
"i. e. the false Apostles.
'^€K TToAAoC Toii ncpiovroi
Homily III.]
HOMILIES ON SECOND CORINTHIANS.
287
[' ' In the world ^ "] So not in Corinth only,
but also in every part of the world.
"And more abundantly to you-ward. ' ' What
more abundantly to you-ward ? "In the grace
of God we behaved ourselves. ' ' For we showed
both signs and wonders amongst you, and greater
strictness^, and a life unblameable ; for he calls
these too the grace of God, ascribing his own
good works also unto it. For in Corinth he
even overleapt the goaP, making the Gospel
without charge, because he spared their weakness.
Ver. 13. " For we write none other things
unto you, than what ye read or even acknow-
ledge."
For since he spoke great things of himself
and seemed to be bearing witness to himself, an
odious thing, he again appeals to them as wit-
nesses of what he says. For, he saith, let no
one think that what I say is a boastful flourish
of writing ; for we declare unto you what your-
selves know ; and that we lie not ye more
than all others can bear us witness. For, when
\e read, ye acknowledge that what ye know
that we perform in our actions, this we say also
in our writings, and your testimony doth not
contradict our epistles ; but the knowledge which
ye had before of us is in harmony with your
reading.
Ver. 14. "As also ye did acknowledge us
in part."
For your knowledge of us, he saith, is not
from hearsay but from actual experience. The
words "in part" he added from humility.
For this is his wont, when necessity constraineth
him to say any highsounding thing, (for he
never doth so otherwise,) as desiring quickly to
repress again the elation * arising from what he
had said.
"And I hope ye will acknowledge even to the
end."
[2.] Seest thou again how from the past he
draws pledges for the future ; and not from the
past only, but also from the power of God?
For he affirmed not absolutely, but cast the
whole upon God and his hope in Him.
" That we are your glorying, even as ye also
are our's, in the day of our Lord Jesus Christ.^"
Here he cuts at the root ^ of the envy that his
speech might occasion, by making them sharers
and partners in the glory of his good works.
' For these stick not with us, but pass over unto
you also, and again from you to us.' For see-
ing he had e.xtolled himself, and produced proof
of the past and given security for the future ^ ;
'These words are not found in the MSS, though the commentary
seems to require them. If they are omitted, there is no stop.
Ta (rKaujuaTa vnepe^rf.
* tTv<TTiyy(ii' TOK oyKOU. »
'R. T. om. 'our' and 'Christ.' [R. V. omits the latter. C.]
^ UTTOTs'fil'f TOl.
' iveyyviqcoLTo
lest his hearers should reflect on him for talking
proudly, or, as I have said, be hurried to
enviousness, he makes the rejoicing a common
one and declares that this crown of praises is
theirs. For if, he says, we have shown our-
selves to be such, our praise is your glory : even
as when ye also are approved, we rejoice and
leap for joy and are crowned. Here also again
he displays his great humility by what he says.
For he so levels his expressions, not as a master
discoursing to disciples, but as a disciple unto
fellow-disciples of his own rank. And observe
how he lifts them on high and fills them with
philosophy, sending them on to That Day.
For, he saith, tell me not of the present things,
that is, the reproaches, the revilings, the scoff-
ings of the many, for the things here are no
great matter, neither the good nor the painful ;
nor the scoffings nor the praises which come
from men : but remember, I pray, that day of
fear and shuddering in the which all things are
revealed. For then both we shall glory in you,
and ye in us ; when ye shall be seen to have
such teachers, who teach no doctrine of men
nor live in wickedness nor give [men] any
handle ; and we to have such disciples, neither
afi'ected after the manner of men nor shaken,
but taking all things with readiness of mind,
and unseduced by sophistries^ from what side
soever. For this is plain even now to those that
have understanding, but then to all. So that
even if we are afflicted now, we have this, and
that no light, consolation which the conscience
affordeth now, and the manifestation itself then.
For now indeed our conscience knoweth that we
do all things by the grace of God, as ye also
know and shall know : but then, all men as well
will learn both our doings and yours : and shall
behold us glorified through each other. For
that he may not appear himself alone to derive
lustre from this glorying, he gives to them also a
cause of boasting, and leads them away from
their present distresses. And as he did in res-
pect to the consolation when he said, " We are
comforted for your sakes," (ver. 6.) so he does
here also, saying, ' we glory on your account, as
ye also on ours,' every where making them par-
takers of every thing, of his comfort, his suffer-
ings, his preservation. For this his preservation
he ascribes to their prayers. "For God deliv-
ered us," he saith, "ye helping together by
prayer." In like manner also he makes the
gloryings common. For as in that place he
says, "Knowing that as ye are partakers of the
sufferings, so also of the consolation : " so here
too, " we are your glorying, as ye also are ours."
Ver. 15. "And in this confidence I was
minded to come before unto you."
What confidence ? ' In relying exceedingly on
• UriSafioOev napaXoyiiofievovt.
288
WORKS OF ST. CHRYSOSTOM.
[Homily III.
you, glorying over you, being your glorying, lov-
ing you exceedingly, being conscious to myself
of nothing evil, being confident that all is
spiritual with us, and having you as witnesses of
this.'
"I was minded to come unto you, and by
you to pass into Macedonia."
And yet he promised the contrary in his for-
mer Epistle, saying thus : *' Now I will come
unto you when I shall have passed through
Macedonia: for I do pass through Mace-
donia." (i Cor. xvi. 5.) How is it then that he
here says the contrary ? He doth not say the
contrary: away with the thought. For it is
contrary indeed to what he wrote, but not con-
trary to what he wished.
Wherefore also here he said not, • I wrote that
I would pass by you into Macedona ; but, ' I
was minded.' For though I did not write on
that wise,' he says, ' nevertheless I was greatly
desirous, and ' was minded,' even before, to
have come unto you : so far was I from wishing
to be later than my promise that I would gladly
have come before it.' " That ye might have a
second benefit ^" What is, a second benefit ?
' That ye might have a double benefit, both that
from my writings, and that from my presence.'
By " benefit " he here means pleasure 2.
Ver. 16, 17. "And by you to pass into
Macedonia, and to come again from Macedonia
unto you, and of you to be set forward on my
journey unto Judaea. When I therefore was
thus^ minded, did I show fickleness?"
[3.] Here in what follows, he directly does
away with the charge arising out of his delay and
absence. For what he says is of this nature.
" I was minded to come unto you." ' Wherefore
then did I not come? Is it as light-minded and
changeable?' for this is, " did I show fickle-
ness ? " By no means. But wherefore ? ' ' Be-
cause what things I purpose, I purpose not ac-
cording to the flesh." What is, "not according
to the flesh?" I purpose not 'carnally.'
Ver. 17. "That with me there should be the
yea yea and the nay nay."
But still even this is obscure. What is it then
he says ? The carnal man, that is, he that is
rivetted to the present things and is continually
occupied in them, and is without the sphere of
the Spirit's influence, has power to go every
where, and to wander whithersoever he will.
But he that is the servant of the Spirit, and is
led, and led about by Him, cannot everywhere
be lord of his own purpose, having made it de-
pendent upon the authority thence given ; but
it so fares with him as if a trusty servant, whose
motions are always ruled by his lord's biddings
and who has no power over himself nor is able
to rest even a little, should make some promise
to his fellow-servants, and then because his mas-
ter would have it otherwise should fail to per-
form his promise. This then is what he means
by, "I purpose not according to the flesh." I
am not beyond the Spirit's governance, nor
have liberty to go where I will. For I am sub-
ject to lordship and commands, the Comforter's,
and by His decrees 1 am led, and led about.
For this cause I was unable to come, for it was
not the Spirit's will. As happened also fre-
quently in the Acts ; for when he had purposed
to come to one place, the Spirit bade him go to
another. So that it was not from lightness, that
is, fickleness in me that I came not, but that
being subject to the Spirit I obeyed Him. Didst
mark again his accustomed logic ?^ That by
which they thought to prove that ' ' he purposed
according to the flesh," namely, the non-fulfil-
ment of his promise, he uses as the special
proof that he purposed according to the Spirit,
and that the contrary had been purposing ac-
cording to the flesh. What then ? saith one :
was it not with the Spirit that he promised
what he did? By no means. For I have already
said that Paul did not foreknow every thing that
was to happen or was expedient. And it is for
this reason that he says in the former Epistle,
"that ye may set me forward on my journey
whithersoever I go; "(i Cor. xvi. 6.) entertaining
this very fear that after he had said, ' into Judaea,'
he might be compelled to go elsewhither ; but
now when his intention had been frustrated, he
says it, ' ' And of you be set forward on my
journey unto Judaea. ' ' So much as was of love, he
states, namely, the coming to them ; but that
which had no reference to them, his going,
namely, from them into Judaea, he doth not add
definitely. When however he had been proved
wrong ^, he afterwards says here boldly, "to-
ward Judaea." And this too befel for good,
lest any among them should conceive of them
(the Apostles, Acts xiv. 13.) more highly than
they deserved. For if in the face of these
things they wished to sacrifice bulls to them,
upon what impiety would they not have driven,
had they not given many instances of human
weakness? And why marvel if he knew not all
things that were to happen, seeing that ofttimes
he even in prayers knoweth not what is expe-
dient.
"For," saith he "we know not what we
should pray for as we ought. ' ' And that he may
not seem to be speaking modestly, he not only saith
this, but instances wherein he knew not in
prayers what was expedient. Wherein then
was it ? When he entreated to be delivered from
his trials, saying, " There ^was given to me a
Xa.piy.
" Xa^poiV.
' Chrysostom, ^ovAojaefos
Received text, ^ovkevoiJiivoi.
'eAijictyicTai.
Homily III.]
HOMILIES ON SECOND CORINTHIANS.
289
thorn in the flesh, a messenger of Satan to buffet
me. Concerning this thing I besought the
Lord thrice. And he said unto me, My grace
is sufficient for thee : for My power is made
perfect in weakness." (2 Cor. xii. 7 — 9.) Seest
thou how he knew not to ask what was expedi-
ent, and so although he asked often he obtained
not.
Ver. 18. " But as God is faithful, our word
toward you was ^ not yea and nay. ' '
He skillfully overturns a rising objection. For
one might say. If after having promised, thou
hast put off coming, and yea is not yea, and nay
nay, with thee, but what thou sayest now thou un-
sayest afterwards, as thou didst in the case of this
journey : woe is unto us, if all this were the case
in the Preaching too. Now lest they should
have these thoughts and be troubled thereat, he
says, " But as God is faithful, our word toward
you was not yea and nay." This, saith he, was
not the case in the Preaching, but only in our
travels and journeyings ; whereas whatever
things we have said in our preaching, these
abide steadfast and unmoveable, (for he calleth
his preaching here, " word.") Then he bring-
eth proof of this that cannot be gainsaid, by
referring all to God. What he saith is this ;
' the promise of my coming was my own and I
gave that promise from myself : but the preach-
ing is not my own, nor of man, but of God,
and what is of God it is impossible should lie.'
Whereupon also he said, "God is faithful,"
that is, "true." 'Mistrust not then what is
from Him, for there is nought of man in it.'
[4.] And seeing he had said "word," he
adds what follows to explain what kind of word
he means. Of what kind then is it ?
Ver. 19. "For the Son of God," saith he,
' ' Who was preached among you by us, even by
me, and Silvanus, and Timothy, was not yea
and nay."
For on this account he brings before them the
company of the teachers also, as thence too
giving credibility to the testimony by those who
taught, and not Avho heard it only. And yet
they were disciples ; however in his modesty he
counts them as in the rank of teachers. But
what is, "was not yea and nay?" I have
never, he saith, unsaid what before I said in the
Preaching. My discourse to you was not now
this, now that. For this is not of faith, but of
an erring mind.
" But in Him was the yea." That is, just as I
said, the word abideth unshaken and steadfast."
Ver. 20. " For hov/ many soever be the pro-
mises of God," in Him is the yea, and in Him
the Amen, unto the glory of God by us."
What is this, " how many soever the promises
of God?'" The Preaching promised many
' [The later critics have the present " is." C.]
things ; and these many things they proffered
and preached. For they discoursed of being
raised again, and of being taken up, and of in-
corruption, and of those great rewards and un-
speakable goods. As to these promises then,
he saith that they abide immoveable, and in
them is no yea and nay, that is, the things
spoken were not now true, and now false, as
was the case about my being with you, but
always true. And first indeed he contends for
the articles 2 of the faith, and the word concern-
ing Christ, saying, " My word " and my preach-
ing, "was not yea and nay;" next, for the
promises "for how many soever be the prom-
ises, of God, in Him is the yea." But if the
things He promised are sure and He will cer-
tainly give them, much more is He Himself
and the word concerning Him. sure, and it can
not be said that He is now, and now is not, but
He "always" is, and is the same. But what is,
" In Him is the yea, and the Amen." He sig-
nifies that which shall certainly be. For in
Him, not in man, the promises have their being
and fulfilment. Fear not, therefore ; for it is
not man so that thou shouldest mistrust ; but it
is God Who both said and fulfiUeth. "Unto
the glory of God through us." What is, "unto
[His] glory through us?" He fulfilleth them
by us, that is, and ^ by His benefits towards us
unto His glory ; for this is ' ' for the glory of
God." But if they be for the glory of God,
they will certainly come to pass. For His own
glory He will not think little of, even did He
think little of our salvation. But as it is. He
thinketh not little of our salvation either, both
because He loveth mankind exceedingly, and
because our salvation is bound up with His
glory from these things accruing. So that if
the promises are for His glory, our salvation
also will certainly follow ; to which also, in the
Epistle to the Ephesians, he reverteth con-
tinually, saying, " to the maintenance of His
glory*;" (Eph. i. 14.) and every where he
layeth down this, and shows the necessity of
this result. And in this regard he here saith,
that His promises lie not : for they not only
save us, but also glorify Him. Dwell not on
this therefore that they were promised by us ;
and so doubt. For they are not fulfilled by us,
but by Him. Yea, and the promises were by
Him ; for we spoke not to you our own words,
but His.
Ver. 21,22. "' Now He which stablisheth us
with you in Christ, and anointed us, is God ;
Who also sealed us, and gave us the earnest of
the Spirit in our hearts."
Again, from the past He stablisheth the
^ SoyfjLartov.
' Ben. omits " and."
' Rec. text, eU anoXvTpuxrif Tijs n'6pt7rot^a'eu>{, t'l? enatvoi/ T^s
56fi)9 auToO. Chrys. ci^ Trepijroiijcrii' t^? 5. o.
290
WORKS OF ST. CHRYSOSTOM.
[Homily III.
future. For if it is He that establisheth us in
Christ; (i. e., who suffereth us not to be shaken
from the faith which is in Christ ;) and He that
anointed us and gave the Spirit in our hearts,
how shall He not give us the future things ?
For if He gave the principles and the founda-
tions, and the root and the fount, (to wit, the
true knowledge of Him, the partaking of the
Spirit,) how shall He not give the things that
come of these : for if for the sake of these^ those
are given, much more will he- supply those.
And if to such as were enemies he gave
these, much more when now made friends will
He "freely give " to them those. Wherefore
He said not simply " the Spirit," but named
" earnest," that from this thou mightest have a
good hope of the whole as well. For did He
not purpose to give the whole, He would never
have chosen to give " the earnest" and to waste
it without object or result. And observe Paul's
candor. For why need I say, saith he, that the
truth of the promises standeth not in us? The
fact of your standing unwavering and fixed is
not in us, but this too is of God ; "for" saith
he, "He who stablisheth us is God." It is not
we who strengthen you : for even we also need
Him that stablisheth. So then let none imagine
that the Preaching is hazardous in us. He hath
undertaken the whole, He cared for the whole.
And what is, "anointed," and "sealed?"
Gave the Spirit by Whom He did both these
things, making at once prophets and priests and
kings, for in old times these three sorts were
anointed. But we have now not one of these
dignities, but all three preeminently. For we
are both to enjoy a kingdom and are made
priests by offering our bodies for a sacrifice, (for,
saith he, ' ' present your members ^ a living sac-
rifice unto God ; ) and withal we are constituted
prophets too: for what things "eye hath not
seen, nor ear heard," (i Cor. ii. 9.) these have
been revealed unto us.
[5.] And in another way too we become
kings: if we have the mind to get dominion
over our unruly thoughts, for that such an one
is a king and more than he who weareth the
diadem, I will now make plain to you. He
hath many armies, but we again have thoughts 1
exceeding them in number ; for it is impossible !
to number the infinite multitude of the thoughts
within us. Nor is their multitude all that one
is to consider, but also that in this multitude of
thoughts, there are many generals, and colonels,
and captains, and archers, and slingers. What
else makes a king? His apparel? But this
•St. Chrysostom plainly means by "these," not what was last
mentioned but what they are to lead to. There are other instances
in his writings of similiar inaccuracies.
'The Ben. and other Editions insert some words, "much more
will He who gave these supply these also."
'Rom. 12. I. where the Rec. text has trcofiOTa, not /lie'Aij, as St.
Chrysos. reads.
one too is arrayed in a better and braver robe,
which neither doth moth devour nor age impair.
A crown too he hath of curious workmanship *,
that of glory, that of the tender mercies of
God. For saith [the Psalmist], " Bless the
Lord, O my soul, that crowneth thee with pity
and tender mercies." (Ps. ciii. 2, 4.) Again, that
of glory : "For thou hast crowned him with
glory and honor." (Ps. viii. 6.) And " with favor
Thou hast crowned us with a shield." (Ps. v. 12.
LXX.) Again, that of grace: " For thou shalt
receive a crown of grace upon thy head." (Prov.
i. 9. LXX.) Seest thou this diadem of many
wreaths, and surpassing the other in grace.
But let us institute anew and from the begin-
ning a stricter inquiry into the condition of
these kings. That king hath dominion over his
guards, and issues orders to all, and all obey
and serve him ; but here I show you greater
authority. For the number here is as great or
even greater : it remains to inquire into their
obedience. And bring me not forth those that
have ruled amiss^, since I too bring those that
have been driven from their kingdom and mur-
dered by their very body guards. Let us then
bring forth these instances, but seek for those
of either kind who have ordered well their king-
dom. And do thou put forward whom thou
wilt. I oppose unto thee the patriarch against
all. For when he was commanded to sacrifice
his son, consider how many thoughts then rose
up against him. Nevertheless, he brought all
under submission, and all trembled before him
more than before a king his guards ; and with
a look only he stilled them all and not one of
them dared so much as mutter ; but down they
bowed and as unto a king gave place, one and
all, though much exasperated and exceeding re-
lentless. For even the heads of spears raised
upright by many soldiers are not as fearful as
were then those fearful thoughts, armed not with
spears, but what is harder^ to deal with than
many spears, the sympathy of nature ! Where-
fore they had power to pierce his soul more
than sharpened spear point. For never spear
could be so sharp as were the goads of those
thoughts, which, sharpened and upraised from
beneath, from his affections, were piercing
through and through the mind of that righteous
man. For here there needs time and purpose
and a stroke and pain, and then death follows;
but there, there needed none of these, so much
were the wounds speedier and acuter. But
still though so many thoughts were then in
arms against him, there was a deep calm, and
they stood all in fair array; adorning rather
than daunting him. See him at least stretching
out the knife, and set forth as many as thou
* TTOtKlAoi'.
' (KiretTovTa';.
Homily III.]
HOMILIES ON SECOND CORINTHIANS.
291
wilt, kings, emperors, Caesars, yet shalt thou
tell of nought like this, have no like mien to
point to, so noble, so worthy of t\ie heavens.
For that righteous man erected a trophy at that
movement over the most arbitrary of tyrannies.
For nothing is so tyrannical as nature ; and
find ten thousand tyrannicides, one like this
shalt thou never show us. For it was the
triumph in that moment of an angel, not a man.
For consider. Nature was dashed to the
ground with all her weapons, with all her host :
and he stood with outstretched hand, grasping
not a crown, but a knife more glorious than any
crown, and the throng of angels applauded, and
God from heaven proclaimed him conquerer.
For seeing that his citzenship was in heaven,
thence also he received that proclamation.
(Phil. iii. 20.) What could be more glorious
than this? rather, what trophy could ever be
equal to it? For if on occasion of a wrestler's
success, not a herald below but the king above
should have risen up and himself proclaimed
the Olympic Victor, would not this have seemed
to him more glorious than the crown, and have
turned the gaze of the whole theatre upon him ?
When then no mortal king, but God Himself,
not in this theatre but in the theatre of the
universe, in the assembly of the angels, the
archangels, proclaimeth his name with uplifted
voice shouting from heaven, tell me what place
shall we assign to this holy man ?
[6.] But if you will, let us listen too to the
voice itself. What then was the voice? " Abra-
ham, Abraham, lay not thy hand upon Isaac,
neither do thou any thing unto him. For now
I know that thou fearest God, and hast not
spared thy son, thy well-beloved, for My sake."
(Gen. xxii. 11, 12.) What is this? He that
knoweth all things before they are, did He now
know ! And yet even to man the Patriarch's '
fear of God was evident : so many proofs had
he given that his heart was right toward God ^,
as when He said to him, " Get thee out of thy
country, and from thy kindred; " (Gen. xii.
I.) when for His sake and the honor due to
Him he relinquished to his sister's son his
priority; when He delivered him out of so
great perils; when He bade him go into Egypt,
and on his wife's being taken from him, he
repined not, and more instances besides ; and
as I said, from these things even man would
have learned the Patriarch's fear of God, much
more than God Who waiteth not for the acts to
know the end. And how too justified he him,
if He knew not? For it is written, " Abraham
believed, and it was counted unto him for right-
eousness." (Gen. XV. 6. Rom. iv. 3.)
What then means this, "Now I know?"
'rrj? irepi TOi' &eov fvv6i.a<;.
The Syriac hath, "Now thou hast made
known ; " that is, to men. For I knew of old,
even before all those commandments. And
why, to men even, "now? " for were not those
acts enough to prove his mind was right toward
God? They were enough indeed, but this one
so much greater than them all that they appear
nothing beside it. As exalting then this good
work and showing its superiority to all. He so
spake. For of things which exceed and surpass
all that went before, most men are wont to
speak so : for instance, if one receive from
another a gift greater than any former one, he
often says, ' ' Now I know that such an one
loves me," not hereby meaning that he knew
not in the time past, but as intending to declare
what is now given to be greater than all. So
also God, speaking after the manner of men,
saith, "Now I know," intending only to mark
the exceeding greatness of the exploit ; not that
He ' ' then ' ' came to know either his fear or the
greatness of it. For when He saith, "Come,
let Us go down and see," (Gen. xi. 7 ; xviii. 21.)
He saith it not as needing to go down, (for He
both filleth all things and knoweth all things
certainly,) but to teach us not to give sentence
lightly. And when He saith, "The Lcrd
looked down from Heaven:" (Ps. xiv. 2.) it
describeth His perfect knowledge by a meta-
phor taken from men. So also here He saith,
"Now I know," to declare this to be greater
than all which had preceded it. Of this itself too
He furnisheth proof by adding, " Because thou
sparedst not thy son, thy well-beloved, for My
sake ; He saith not * ' thy son ' ' only, but yet
more, " thy well-beloved." For it was not
nature only, but also parental fondness, which
having both by natural disposition and by the
great goodness of his child, he yet dared in him
to spurn 3. And if about worthless children
parents are not easily indifferent, but mourn
even for them ; when it is his son, his only-be-
gotten, and his well-beloved, even Isaac, and
the father himself is on the point of immolating
him ; who can describe the excessiveness of
such philosophy ? This exploit outshineth thou-
sands of diadems and crowns innumerable. For
the wearer of that crown, both death ofttimes
assaileth and annoyeth, and before death, as-
saults of circumstances without number ; but
this diadem shall no one have strength to take
from him that weareth it ; no not even after
death ; neither of his own household, nor of
strangers. And let me point you out the cost-
liest stone in this diadem. For as a costly stone,
so this comes at the end and clasps it. What
then is this? the words, "for My sake?" for
not herein is the marvel, that he spared not, but
that it was " for His sake."
''(caT«TdA/XT)(7ev.
292
WORKS OF ST. CHRYSOSTOM.
[Homily III.
Oh ! blessed right hand, of what a knife was it
accounted worthy ? oh ! wondrous knife, of
what a right hand was it accounted worthy?
Oh ! wondrous knife, for what a purpose was it
prepared? to what an office did it serve? to
what a type did it minister? How was it
bloodied? how was it not bloodied? For I
know not what to say, so awful was that mystery.
It touched not the neck of the child, nor passed
through the throat of that holy one : nor was
crimsoned with the blood of the righteous;
rather it both touched, and passed through, and
was crimsoned, and was bathed in it, yet was
not bathed. Perchance I seem to you beside
myself, uttering such contradictions. For, in
truth, I am beside myself, with the thought of
the wondrous deed of that righteous man ; but
I utter no contradictions. For indeed the right-
eous man's hand thrust it in the throat of the
lad, but God's Hand suffered it not, so thrust,
to be stained with blood of the lad. For it was
not Abraham alone that held it back, but God
also : and he by his purpose gave the stroke,
God by His voice restrained it. For the same
voice both armed and disarmed ' that right
hand, which, marshalled under God, as if under
a leader, performed all things at His beck, and
all were ministered at His voice. For observe ;
He said, "Slay," and straightway it was
armed: He said, "Slay not," and straightway
it was disarmed : for every thing [before] had
been fully prepared.
And now God showed the soldier and general
to the whole world ; this crowned victor to the
theatre of the angels ; this priest, this king,
crowned with that knife beyond a diadem, this
trophy-bearer, this champion, this conqueror
without a fight. For as if some general having
a most valiant soldier, should use his mastery of
his weapons, his bearing, his ordered move- \
ments^ to dismay the adversary ; so also God, |
by the purpose, the attitude, the bearing only
of that righteous man, dismayed and routed the
common enemy of us all, the Devil. For I
deem that even he then shrunk away aghast.
But if any one say, ' And why did he not suffer
that right hand to be bathed, and then forth-
with raise him up after being sacrificed ? ' Be-
cause God might not accept such bloody offer-
ings ; such a table were that of avenging
demons. But here two things were displayed,
both the loving kindness of the Master, and the
faithfulness of the servant. And before, indeed,
he went out from his country : but then he
abandoned even nature. Wherefore also he
received his principal with usury: and very
reasonably. For he chose to lose the name of
father, to show himself a faithful servant.
' Ben. " checked."
' pvBfxov Ben. pui/irii.
Wherefore he became not a father only, but also
a priest ; and because for God's sake he gave up
his own, therefore also did God give him with
these His own besides. When then enemies
devise mischief. He allows it to come even to
the trial, and then works miracles ; as in the
case of the furnace and the lions ; (Dan. iii.
and vi.) but when Himself biddeth, readiness ^
attained. He stayeth His bidding. What then,
I ask, was wanting further in this noble deed ?
For did Abraham foreknow what would hap-
pen ? Did he bargain for the mercy of God ?
For even though he were a prophet, yet the
prophet knoweth not all things. So the actual
sacrifice afterwards was superfluous and unworthy
of God. And if it was fit he should learn that
God was able to raise from the dead, by the
womb he had learnt this much more marvel-
lously, or rather he learnt it even before that
proof, for he had faith.
[7.] Do not then only admire this righteous
man, but also imitate him, and when thou seest
him amid so great uproar and surge of waves
sailing as in a calm, take thou in hand in like
way the helm of obedience and fortitude. For
look, pray, not only at this that he built up the
altar and the wood ; but remember too the
voice of the lad, and reflect what hosts like
snow storms ^ assaulted him to dismay him,
when he heard the lad say, " My father, where
is the lamb?" Bethink thee how many thoughts
were then stirred up armed not with iron, but
with darts of flame ; and piercing into and cut-
ting him through on every side. If even now
many, and those not parents, are broken down^,
and would have wept, did they not know the end :
and many, I see, do weep, though they know it ;
what must it be thought he would feel, who be-
gat, who nurtured him, in old age had him, had
him only, him such an one, who sees, who
hears him, and is presently about to slay him?
^Vhat intelligence in the words ! What meek-
ness in the question ! Who then is here at work ?
The Devil that he might set nature in a flame?
God forbid ! but God, the more to prove the
golden soul of the righteous man. For when
indeed the wife of Job speaks, a Devil is at
work. For of such sort the advice is. But
this one uttereth nothing blasphemous, but what
is both very devout and thoughtful ; and great
the grace that overspread the words, much the
honey that dropped therefrom, flowing from a
calm and gentle soul. Even a heart of stone
these words were enough to soften. But they
turned not aside, nay, shook not that adamant.
Nor said he, ' Why callest thou him father, who
in a little while will not be thy father, yea, who
' fJifXpi iTpoSvfiCa^.
' vi<t>6.Se^ iTTpaToiriSiav.
' KaTaK\u>VTai„
Homily IV.]
HOMILIES ON SECOND CORINTHIANS.
293
hath already lost that title of honor ? ' And
why doth the lad ask the question? Not of im-
pertinence merely, not of curiosity, but as
anxious about what was proposed. For he re-
flected that had his father not meant to make
him a partner in what was done, he would not
have left the servants below, and taken him only
with him. For this reason, too, surely, it is
that when they were alone, then he asks him,
when none heard what was said. So great was
the judgment of the lad. Are ye not all warm-
ed towards him, both men and women ? Doth
not each one of you mentally infold and kiss
the child, and marvel at his judgment; and
venerate the piety which, when he was both
bound and laid on the wood, made him not be
dismayed nor struggle nor accuse his father as
mad; but he was even bound and lifted up and
laid upon it, and endured all in silence, like a
lamb, yea, rather like the common Lord of all.
For of Him he both imitated the gentleness,
and kept to the type. For " He was led like a
lamb to the slaughter, and as a sheep dumb be-
fore his shearer." (Is. liii. 7.) And yet Isaac
spake ; for his Lord spake also. How dumb
then ? This meaneth, he spake nothing wilful or
harsh, but all was sweet and mild, and the
words more than the silence manifested his gen-
tleness. For Christ also said, " If I have spoken
evil, bear witness of the evil ; but if well, why
smitest thou Me? "(John xviii. 23) and mani-
fested His gentleness more than if He had help
His peace. And as this one speaketh with his
father from the altar, so too doth He from the
Cross, saying, " Father, forgive them, for they
know not what they do." What then said the
Patriarch? (ver. 8.) "God will provide Him-
self a lamb for a burnt-offering, my son."
Either uses the names of nature; the former,
father ; the latter, son ; and on either side ardu-
ous is the war stirred up, and mighty the storm,
and yet wreck no where : for religion ^ triumph-
ed over all. Then after he heard of God, he
spoke no further word nor was impertinently
curious ^. Of such judgment was the child even
in the very bloom of youth.
Seest thou the king, over how many armies, in
'^Trepitipydo'aTo
how many battles which beset him, he hath been
victorious ? P'or the barbarians were not so fear-
ful to the city of Jerusalem when they assaulted
her oftentimes, as were to this man the thoughts on
every side besieging him : but still he overcame
all. Wouldest thou see the priest also? The
instance is at hand. For when thou hast seen him
with fire and a knife; and standing over an altar,
what doubtest thou after as to his priesthood ?
But if thou wouldest see the sacrifice also, lo,
here a twofold one. For he offered a son, he
offered also a ram, yea, more and above all, his
own will. And with the blood of the lamb he
consecrated his right hand ^, with the sacrifice
of his son, his soul. Thus was he ordained a
priest, by the blood of his only-begotten, by
the sacrifice of a lamb; for the priests also
were consecrated by the blood of the victims
which were offered to God. Wouldest thou
see the prophet also? It is written, "Your
father Abraham rejoiced to see My day, and
he saw it, and was glad." (Levit. viii. John
viii. 56.)
So also art thou thyself made king and priest
and prophet in the Laver ; a king, having
dashed to earth all the deeds of wickedness and
slain thy sins ; a priest, in that thou offerest thy-
self to God, having sacrificed thy body and
being thyself slain also, " for if we died with
Him," saith he, " weshall also live with Him ;"
(2 Tim. ii. 11.) a prophet, knowing what shall
be, and being inspired of God •*, and sealed' .
For as upon soldiers a seal, so is also the Spirit
put upon the faithful. And if thou desert, thou
art manifest [by it] to all. For the Jews had
circumcision for a seal, but we, the earnest of
the Spirit. Knowing then all this, and consid-
ering our high estate, let us exhibit a life worthy
of the grace ^, that we may obtain also the king-
dom to come ; which may we all obtain through
the grace and love towards men of our Lord
Jesus Christ, with Whom, to the Father,
together with the Holy Spirit, be glory, power,
honor, now and for ever, and world without
end. Amen.
' In Levitical consecrations, the thumb of the priest's right
hand was sprinkled with blood. Lev. viii. 23.
' vid. Horn. iii. on Rom., Comment, on v. 11. p. 113. Oxford
Transl,
HOMILY IV
2 Cor. i. 23.
But I call God for a witness upon my soul, that to spare
you I forbare to come unto Corinth.
What sayest thou, O blessed Paul ? To
spare them thou earnest not to Corinth ? Surely
thou presentest us with something of a contra-
diction. For a little above thou saidst that thou
therefore camest not, because thou purposest not
according to the flesh nor art thine own master,
but art led about every where by the authority
of the Spirit, and didst set forth thine afflictions.
But here thou sayest it was thine own act that
thou camest not, and not from the authority of
the Spirit; for he saith, " To spare you I for-
bare to come to Corinth." What then is one to
say? either, that this too was itself of the Spirit,
and that he himself wished to come but the
Spirit suggested to him not to do so, urging the
motive of sparing them ; or else, that he is speak-
ing of some other coming, and would signify
that before he wrote the former Epistle he was
minded to come, and for love's sake restrained
himself lest he should find them yet unamended.
Perhaps also, after the second Epistle though
the Spirit no longer forbade him to go, he
involuntarily stayed away for this reason. And
this suspicion is the more probable, that in the
first instance the Spirit forbade him : but after-
wards upon his own conviction also that this
was more advisable, he stayed away.
And observe, I pray you, how he remembers
again his own custom, (which I shall never cease
to observe,) of making what seems against him
tell in his favor. For since it was natural for
them to respect this and say, ' It was because
thou hatedst us, thou wouldest not come unto
us,' he shows on the contrary, that the cause for
which he would not come was that he loved
them.
What is the expression, " to spare you? " I
heard, he saith, that some among you had com-
mitted fornication ; I would not therefore come
and make you sorry : for had I come, I must
needs have enquired into the matter, and pros-
ecuted and punished, and exacted justice from
many. I judged it then better to be away and
to give opportunity for repentance, than to be
with you and to prosecute, and be still more in-
censed. For towards the end of this Epistle
294
he hath plainly declared it, saying, " I fear lest
when I come, my God should humble me before
you, and that I should mourn for many of them
that have sinned heretofore, and repented not of
the lasciviousness and uncleanness^ which they
committed." (2 Cor. xii. 20, 21.) This there-
fore here also he intimates, and he saith it in-
deed as in his own defence ; yet rebuketh^ them
most severely and putteth them in fear ; for
he implied that they were open to punishment,
and will also have somewhat to suffer, unless
they be quickly reformed. And he says the
same thing again at the end of the Epistle thus ;
"If I come again, I will not spare." (2 Cor.
xiii. 2.) Only there he says it more plainly:
but here, as it was the proem, he does not say
it so but in a repressed^ tone ; nor is he content
even with this, but he softens it down, applying
a corrective. For seeing the expression was
that of one asserting great authority, (for a man
spares those whom he has also power to punish,)
in order to relieve it, and draw a shade over
what seems harsh, he saith,
Ver. 24. "Not for that we have lordship
over your faith."
That is, I did not therefore say, ' ' To spare
you I came not," as lording it over you. Again,
he said not you, but " your faith," which was
at once gentler and truer. For him that hath
no mind to believe, who hath power to com-
pel ?
" But are helpers of your joy."
For since, saith he, your joy is ours, I came
not, that I might not plunge you into sorrow and
increase my own despondency; but I stayed
away that ye being reformed by the threat
might be made glad. For we do every thing
in order to your joy, and give diligence in this
behalf, because we are ourselves partakers of it.
" For by faith ye stand."
Behold him again speaking repressedly. For
he was afraid to rebuke them again ; since he
had handled them severely in the former Epistle,
and they had made some reformation. And if,
now that they were reformed, they again re-
' Rec. text, " uncieanness, and fornication, and lascivious-
ness."
'^ e7rt(rTv<^€t.
° v-ni<nij.Ky,ivia%.
Homily IV.]
HOMILIES ON SECOND CORINTHIANS.
295
ceived the same reproof, this was likely to
throw them back. Whence this Epistle is much
gentler than the former.
Chap. ii. I. ''But I determined ^ for myself
that I would not come again to you with sorrow. ' '
The expression "again" proves that he had
already been made sorry from thence, and
whilst beseems to be speaking in his own defence
he covertly rebukes them. Now if they had
both already made him sorry and were about
again to make him sorry, consider how great
the displeasure was likely to be. But he saith
not thus, 'Ye made me sorry,' but turns the
expression differently yet implying the very
same thing thus, ' For this cause I came not
that I might not make you sorry : ' which has
the same force as what I said, but is more palat-
able.
[2.] A^er. 2. " For if I make you sorry, who
then is he that maketh me glad, but he that is
made sorry by me ? ' '
What is this consequence ? A very just one
indeed. For observe, I would not, he saith,
come unto you, lest I should increase your sor-
row, rebuking, showing anger and disgust.
* Then seeing that even this was strong and im-
plied accusation that they so lived as to make
Paul sorry, he applies a corrective in the words,
' ' For if I make you sorry, who then is he that
maketh me glad, but he that is made sorry by
me?"
What he saith is of this kind. ' Even though
I were to be in sorrow, being compelled to re-
buke you and to see you sorry, still neverthe-
less this very thing would have made me glad.
For this is a proof of the greatest love, that
you hold me in such esteem as to be hurt at my
being displeased with you.'
Behold too his prudence. Their doing what
all disciples do, namely, smarting and feeling it
when rebuked, he produces as an instance of
their gratifying him ; for, saith he, ' No man
maketh me so glad as he that giveth heed to my
words, and is sorry when he seeth me angry.'
Yet what followed naturally ^ was to say,
'For if I make you sorry, who then is he that
can make you glad ? ' But he doth not say this,
but turns his speech back again, dealing tender-
ly with them, and says, ' Though I make you
sorry, even herein ye bestow on me a very great
favor in that ye are hurt at what I say.'
Ver. 3. "And I wrote this very thing unto
you."
What? That for this cause I came not, to
spare you. When wrote he? In the former
Epistle when he said, " I do not wish to see
you now by the way ? " (i Cor. xvi. 7. ) I think
not; but in this Epistle when he said, "Lest
' Rec. text, determined this. Chrysostom omits touto.
^ t6 (LKoKovQav .
when I come again, my God should humble me
beforeyou." (2 Cor. xii. 21.) I have written
then towards the end this same, saith he, " lest
when I come, my God will humble me, and I
should mourn for many of them that have sinned
heretofore."
But why didst thou write? "Lest when I
came I should have sorrow from them of whom
I ought to rejoice, having confidence in you all,
that my joy is the joy of you all ? " For whereas
he said he was made glad by their sorrow, and
this was too arrogant and harsh, again he gave
it a different turn and softened it by what he
subjoined. For, he saith, I therefore wrote
unto you before, that I might not with anguish
find you unreformed ; and I said this, ' ' lest I
should have sorrow," out of regard not to my
own interest but yours. For I know that if ye
see me rejoicing ye rejoice, and if ye behold me
sad ye are sad. Observe therefore again the
connection of what he said ; for so his words
will be more easy to understand. I came not,
he says, lest I should cause you sorrow when
finding you unreformed. And this I did, not
studying my own advantage, but yours. For as
to myself, when ye are made sorry I receive no
little pleasure, seeing that you care so much
about me as to be sorry and distressed at my
being displeased. " For who is he that maketh
me glad, but he that is made sorry by me." How-
ever, though it be so with myself, yet because I
study your advantage, I wrote this same thing
to you that I might not be made sorry, herein
also again studying not my advantage, but
yours ; for I know, that were ye to see me sad,
ye also would be sorry ; as also ye are glad when ye
see me rejoicing. Observe now his prudence. He
said, I came not, that I might not make you sorry ;
although, saith he, this makes me glad. Then,
lest he should seem to take pleasure in their
pain, he saith. In this respect I am glad inas-
much as I make you feel, for in another respect
I am sorry in that I am compelled to make
those sorry who love me so much, not only by
this rebuke, but also by being myself in sorrow
and by this means causing you fresh sorrow.
But observe how he puts this so as to mingle
praise; saying, "from them of whom I ought
to rejoice," for these are the words of one tes-
tifying kindred and much tender affection ; as
if one were speaking of sons on whom he had
bestowed many benefits and for whom he had
toiled. If then for this I write and come not ;
it is with weighty meaning ^ I come not, and
not because I feel hate or aversion, but rather
exceeding love.
[3.] Next, whereas he said, he that makes me
sorry makes me glad ; lest they should say ' this
then is what thou studiest, that thou mightest
' V-iya. Ti ocKOfo/uiwi'.
296
WORKS OF ST. CHRYSOSTOM.
[Homily IV.
be made g]ad and mightest exhibit to all the
extent of thy power ; ' he added,
Ver. 4. "For out of much affliction and an-
guish of heart I wrote unto you with many
tears, not that ye should be made sorry, but that
ye might know the love which I have more
abundantly unto you."
\\'hat more tenderly affectioned than this
man's spirit is? for he showeth himself to have
been not less pained than they who had sinned,
but even much more. For he saith not ' ' out
of affliction " merely, but " out of much," nor
"with tears," but "with many tears" and
"anguish of heart," that is, I was suf-
focated, I was choked with despondency ;
and when I could no longer endure the
cloud of despondency, " I wrote unto you : not
that ye should be grieved, but that ye might
know the love," saith he, "which I have more
abundantly unto you." And yet what naturally
followed was to say, not that ye might be griev-
ed, but that ye might be corrected : (for indeed
with this purpose he wrote.) This however he
doth not say, but, Tmore to sweeten his words, and
•win them to a greater affection, j he puts this for
it, showing that he doth all from love. And
he saith not simply " the love," but "' which I
have more abundantly unto you." For hereby,
also he desires to win them, by showing that he
lOveth them more than all and feels towards
them as to chosen disciples. Whence he saith, ■
" Even if I be not an Apostle unto others, yet '
at least I am to you;" (i Cor. ix. 2.) and,
" Though ye have many ^ tutors, yet have ye
not many fathers; "(i Cor. iv. 15.) andagain,
" By the grace of God we behaved ourselves in ]
the world, and more abundantlv to vouward ; "
(2 Cor. i. 12.) and farther on, "Though the
more abundantly I love you, the less I be ■
loved;" and here "Which I have more,
abundandy unto you ; " (2 Cor. xii. 15.) So
that if my words were full of anger, yet out of
much love and sadness was the anger ; and '
whilst writing the Epistle, I suffered, I was pain-
ed, not because ye had sinned only, but also
because I was compelled to make you sorry.
And this itself was out of love. Just as a father
whose legitimate 2 son is afflicted with a gan-
grene, being compelled to use the knife and ,
cautery, is pained on both accounts, that he is \
diseased and that he is compelled to use the!
knife to him. So that what ye consider a sign
of hating you was indeed a sign of excessive
And if to have made you sorry was out
love.
of love, much more my gladness at that sorrow.
[4.] Having made this defence of himself,
(for he frequently defends himself, without
being ashamed ; for if God doth so, saying,
' Rec. text /xipiovf.
'yvrjji.ot.
" O My people, what have I done unto thee? "
(Mic. vi. 3.) much more might Paul,) having,
I say, made this defence of himself, and being-
now about to pass on to the plea for him who
had committed fornication, in order that they
might not be distracted as at receiving contra-
dictory commands, nor take to cavilling because
he it was who both then was angry and was now
commanding to forgive him, see how he pro-
vided ^ for this beforehand, both by what he has
said and what he is going to say. For what
saith he ?
Ver. 5. " But if any hath caused sorrow, he
hath caused sorrow not to me."
Having first praised them as feeling joy and
sorrow for the same things as himself, he then
strikes into the subject of this person, having
said first, " my joy is the joy of you all." But
if my joy is the joy of you all, need is that you
should also now feel pleasure with me, as ye
then were pained with me : for both in that ye
were made sorry, ye made me glad ; and now in
that ye rejoice, (if as I suppose ye shall feel
pleasure,) ye will do the same. He said not,
my sorrow is the sorrow of you all ; but having
established this in the rest of what he said, he
has now put forward that only which he most
desired, namely, the joy : saying, my joy is the
joy of you all. Then, he makes mention also
of the former matter, saying,
" But if any hath caused sorrow he hath
caused sorrow not to me, but in part (that I
press not too heavily) to you all."
I know, he saith, that ye shared in my anger
and indignation against him that had cornmitted
fornication, and that what had taken place
grieved in part all of you. And therefore said
I "in part," not as though ye were less hurt
than I, but that I might not weigh down him
that had committed fornication. He did not
then grieve me only but you also equally, even
though to spare him I said, "in part." Seest
thou how at once he moderated their anger, by
declaring that they shared also in his indigna-
tion.
Ver. 6. "Sufficient to such a one is this
punishment which was inflicted by the many."
And he saith not " to him that hath commit-
ted fornication," but here again "to such a
one," as also in the former Epistle. Not how- .
ever for the same reason ; but there out of
shame, here out of mercy. Wherefore he no
where subsequently so much as mentions the
crime; for it was time now to excuse.
Ver. 7. "So that contrariwise ye should
rather forgive him and comfort him, lest by
any means such a one should be swallowed up
with his overmuch sorrow."
He bids them not only take off the censure ;
Homily IV.]
HOMILIES ON SECOND CORINTHIANS.
297
but, besides, restores him to his former estate :
for if one let go him that hath been scourged
and heal him not, he hath done nothing. And
see how him too he keeps down lest he should
be rendered worse by the forgiveness. For
though he had both confessed and repented, he
makes it manifest that he obtaineth remission
not so much by his penitence as by this free
gift. Wherefore he saith, "to forgive ^ him
and to comfort him," and what follows again :
makes the same thing plain. ' For ' saith he, ' it ;
is not because he is worthy, not because he has I
shown sufficient penitence ; but because he is
weak, it is for this I request ^ it.' Whence also
he added, "lest by any means such a one
should be swallowed up with overmuch sorrow."
And this is both as testifying to his deep repen-
tance and as not allowing him to fall into
despair ^.
But what means this, "swallowed up?"
Either doing as Judas did, or even in living be-
coming worse. For, saith he. if he should rush
away from longer enduring the anguish of this
lengthened censure, perchance also despairing ,
he will either come to hang himself, or fall into '
greater crimes afterwards.' One ought then to
take steps beforehand *, lest the sore become too
hard to deal with ; and lest what we have well
done we lose by want of moderation.
Now this he said, (as I have already observed,) j
both to keep him low, and to teach him not to ,
be over-listless after this restoration. For, not
as one who has washed all quite away ; but as
fearing lest he should work aught of deeper ■
mischief, I have received him, he saith. Whence
we learn that we must determine the penance,
not only by the nature of the sins, but by the
disposition and habit of them that sin. As the
Apostle did in that instance. For he feared his
weakness, and therefore said, "lest he be swal-
lowed up." as though by a wild beast, by a,
storm, by a billow.
Ver. 8. " Wherefore I beseech you."
He no longer commands but beseeches, not
s a teacher but as an equal ; and having seated
ihem on the judgment seat he placed himself in '
the rank of an advocate ; for having succeeded
in his object, for joy he adopts without restraint [
the tone of supplication. And what can it be '
that thou bescccliest ? Tell me.
" To confirm your love toward him."
That is. ' make it strong,' not simply have
intercourse with him. nor any how. Herein.
again, he bears testimony to their virtue as very
great ; since they who were so friendly and so
applauded him as even to be puffed up. were so
' x.a()liTa<j9ai.
'IV ihink it littiiig.
'iirofoiai", which
Chrysosti>n\.
is hi'wcver seldom iiseU in this sense by St.
estranged that Paul takes such pains to make
them confirm their love towards him. Herein
is excellence of disciples, herein excellence of
teachers : that they should so obey the rein, he
so manage their motions ^ If this were so
even now, they who sin would not have trans-
gressed senselessly. For one ought neither to
love carelesslv, nor to be estransed without some
reason.
[5.] Ver. 9. "For to this end also did I
write to you-, that I might know the proof of
you, whether ye are obedient in all things;"
not only in cutting off, but also in reuniting.
Seest thou how here again he brings the danger
to their doors. For as when he sinned, he
alarmed their minds, except they should cut him
off, saying, ' ' A little leaven leaventh the whole
lump." (i Cor. v. 6.) and several other things:
so here too again he confronts them with the
fear of disobedience, as good as saying, ' As
then ye had to consult not for him, but for
yourselves too, so now must ye not less for your-
selves than for him ; lest ye seem to be of such
as love contention and have not human sensi-
bilities, and not to be in all things obedient.
And hence he saith, " For to this end also did
I write to you, that I might know the proof of
you. whether ye are obedient in all things."
For the former instance might have seemed to
proceed even of envy and malice, but this
shows very especially the obedience to be pure,
and whether ye are apt unto lo\-ing kindness.
For this is the test of right minded disciples :
if they obey not only when ordered to do cer-
tain things, but when the contrary also. There-
fore he said. •• in all things." showing that if
thev disobey, they disgrace not him' so much
as themselves, earning the character of lovers
of contention ; and he doth this thvU hence also
he may drive them to obey. NVhence also he
saith, "For to this end did I write to you:"
and yet he wrote not for this end. but he saith
so in order to win them. For the leading object
was the salvation of that person. But where it
does no harm, he also gratifies them. And by
saving. " In all things." he again praises them,
recalling to memory and bringing forth to view
their former obedience.
\'er. 10. "To whom ye forgive any thing. 1
forgive also."
Seest thou how again he assigns the second
part to himself, showing them as beginning,
himself following. This is the way to sot^en an
exasperated, to com^xise a contentious spirit.
Then lest he shouUl make them careless, as
thouiih thcv were arbiters, and thev should
refuse forgiveness ; he a^ain constrains them
• Kec text omits tmv.
' The incestuous j>ersc»u.
298
WORKS OF ST. CHRYSOSTOM.
[Homily IV.
unto this, saying, that himself also had forgiven
him.
" For what I also have forgiven, if I have
forgiven any thing, for your sakes have I for-
given it." For, this very thing I have done
for your sakes, he saith. And as when he com-
manded them to cut him off, he left not with
them the power to forgive, saying, ' ' I have
judged already to deliver such an one unto
Satan," (i Cor. v. 3, 5.) and again made them
partners in his decision saying, "ye being
gathered together to deliver him," (ib. 4, 5.)
(thereby securing two most important things,
viz., that the sentence should be passed; yet
not without their consent, lest herein he might
seem to hurt them;) and neither himself alone
pronounces it, lest they should consider him
self-willed, and themselves to be overlooked,
nor yet leaves all to them, lest when possessed
of the power they should deal treacherously
with the offender by unseasonably forgiving
him: so also doth he here, saying, 'I have
already forgiven, who in the former Epistle had
already judged.' Then lest they should be
hurt, as though overlooked, he adds, " for your
sakes." What then? did he for men's sake
pardon? No; for on this account he added,
" In the person of Christ."
What is " in the person of Christ ? " Either
he means according to [the will of ] God, or
unto the glory of Christ. ^
Ver. II. " That* no advantage may be gained
over us by Satan : for we are not ignorant of
his devices."
Seest thou how he both committeth the
power to them and again taketh away that
by that he may soften them, by this eradi-
cate their self will. But this is not all that he
provides for by this, but shows also that should
they be disobedient the harm would reach to
all, just as he did at the outset also. For then
too he said, "A little leaven leaveneth the
whole lump." (i Cor. v. 6.) And here again,
" Lest Satan should get an advantage of us."
And throughout, he maketh this forgiveness the
joint act of himself and them. Consider it
from the first. "But if any," saith he, "have
caused sorrow he hath caused sorrow not to me,
but in part (that I press not too heavily) to you
all." Then again, " Sufficient to such a one is
this punishment which was" inflicted by the
' [Modern critics understand this phrase otherwise. They take
it as meaning either that the Apostle acted as Christ's representa-
tive and by his authority (Luther, Wetstein, et a/.), or that he
took the course which he did in the presence of Christ, i. e., as
though Christ were looking on. Either sense is good and suits the
connection, but the latter has commended itself to most expositors,
(Calvin, Meyer, Hodge, Beet, et a/.), since nothing could be bet-
ter adapted to secure both fidelity and tenderness in administering
the discipline of God's house than the feeling or rather the convic-
tion that the eyes of Christ were fixed upon the judges. Calvin
thinks such a sentiment fitted "to incline us to mercy," but it is
not easy to see why it is not as well suited to make one firm in ad-
herence to principle. C.]
" many."
This is his own decision and opin-
ion. He rested not however with this decis-
ion, but again makes them partners say-
ing, " So that contrariwise ye should rather for-
give " him "and comfort" him. "Where-
fore I beseech you to confirm your love towards
him." Having thus again made the whole
their act, he passes to his own authority, say-
ing, "For to this end did I write unto you,
that I might know the proof of you, whether
ye are obedient in all things." Then, again,
he makes the favor theirs, saying, "To whom
ye forgive anything." Then, his own, " I " for-
give " also : " saying, " if I have forgiven any-
thing, it is for your sakes." Then both theirs
and his, "For," saith he, " if I have forgiven
any thing, for your sakes forgave I it in the
person of Christ," either [that is] for the glory
of Christ, or as though Christ commanding
this also, which was most effectual to prevail
with them. For after this they would have
feared not to grant that which tended to His
glory and which He willed. Then again he
signifieth the common harm should they dis-
obey, when he saith, " Lest Satan should get
an advantage of us'; " well naming it, getting
advantage. For he no more takes his own, but
violently seizeth ours, for he^ is reformed^.
And tell me not that this one only becomes the
wild beast's prey, but consider this also, that 1
the number of the herd is diminished, and !
now especially when it might recover what it
had lost.
" For we are not ignorant of his devices,"
That he destroys even under the show of
piety. For not only by leading into fornica-
tion can he destroy, but even by the contrary,
the unmeasured sorrow following on the repent-
ance for it. When then besides .his own he
taketh ours too, when both by bidding to sin,
he destroys ; and when we bid repent, vio-
lently seizeth ; how is not this case getting
"advantage"*?" For he is not content with
striking down by sin, but even by repentance
he doth this except we be vigilant. Wherefore
also with reason did he call it getting advan-
tage, when he even conquereth our own
weapons. For to take by sin is his proper
work ; by repentance, however, is no more his ;
for ours, not his, is that weapon. When then
even by this he is able to take, think how disgrace-
ful the defeat, how he will laugh at and run us
down as weak and pitiful, if he is to subdue us
with our own weapons. For it were matter for
exceeding scorn and of the last disgrace, that
he should inflict wounds on us through our own
remedies. Therefore he said, " for we are not
' The incestuous person.
' So two MSS. ap. Field.
* n-Aeoi'e^ia.
I
Homily IV.]
HOMILIES ON SECOND CORINTHIANS.
299
ignorant of his devices," exposing his versa-
tihty, his craftiness, his evil devices, his mal-
ice, his capacity to injure under a show of piety.
[6.] These things then having in mind, let
us too never despise any one ; nor ever, though
we fall into sin, despair ; on the other hand,
again, let us not be easy-minded afterwards,
but, when we transgress, afflict our minds and not
merely give vent to words. For I know many
who say indeed that they bewail their sins, but
do nothing of account. They fast and wear
rough garments ; but after money are more eager
than hucksters, are more the prey of anger than i
wild beasts, and take more pleasure in detrac-
tion than others do in commendations. These
things are not repentance, these things are the
semblance and shadow only of repentance, not
repentance itself. Wherefore in the case of
these persons too it is well to say, Take heed
"lest Satan should get an advantage of us, for
we are not ignorant of his devices; " for some
he destroys through sins, others through repent-
ance ; but these in yet another way, by suffer-
ing them to gain no fruit from repentance. For
when he found not how he might destroy them
by direct [attack,] he came another road,
heightening their toils, whilst robbing them of
the fruits, and persuading them, as if they had
successfully accomplished all they had to do,
therefore to be neglectful of what remains.
That we may not then fruitlessly afflict our-
selves, let us address a few words to women of
this character ; for to women this disorder
especially belongs. Praiseworthy indeed is even
that which now ye do, your fasting and lying on
the ground and ashes ; but except the rest be
added, these are of no avail. God hath showed
how He remitteth sins. Why then forsaking that
path, do ye carve another for yourselves. In old
time the Ninevites sinned, and they did the
things which ye too now are doing. Let us see
however what it was that availed them. For as
in the case of the sick, physicians apply many
remedies; howbeit the man of understanding
regardeth not that the sick person has tried this
and that, but what was of service to him ; such
must be also our inquiry here. What then was
it that availed those barbarians ? They applied
fasting unto the wounds, yea applied extreme
fasting, lying on the ground too, putting on of
sackcloth, and ashes, and lamentations; they
i applied also a change of life. Let us then see
i which of these things made them whole. And
whence, saith one, shall we know? If we come
to the Physician, if we ask Him : for He will
' not hide it from us, but will even eagerly dis-
close it. Rather that none may be ignorant, nor
1 need to ask. He hath even set down in writing
the medicine that restored them. What then is
this? "God," saith He, "saw that they
turned every one from his evil way, and He re-
pented of the evil that He had said He would
do unto them." (Jonah iii. 10.) He said not,
He saw [their] fasting and sackcloth and ashes.
And I say not this to overturn fasting, (God for-
bid !) but to exhort you that with fasting ye do
that which is better than fasting, the abstaining
from all evil. David also sinned. (2 Sam. xii.
17. &c.) Let us see then how he too repented.
Three days he sat on ashes. But this he did not
for the sin's sake, but for the child's, being as
yet stupefied with that affliction. But the sin by
other means did he wipe away, by humbleness,
contrition of heart, compunction of soul, by
falling into the like no more, by remembering
it always, by bearing thankfully every thing that
befalls him, by sparing those that grieve him,
by forbearing to requite those who conspire
against him ; yea, even preventing those who
desire to do this. For instance, when Shimei
was bespattering him with reproaches without
number (2 Sam. xvi. 5, 9.) and the captain who
was with him was greatly indignant, he said,
"Let him curse me, for the Lord hath bidden
him : " for he had a contrite and humbled heart,
and it was this especially which wiped away his
sins. For this is confession, this is repentance.
But if whilst we fast we are proud, we have been
not only nothing profited but even injured.
[7.] Humble then thine heart, thou too, that
thou mayest draw God unto thee. ' ' For the
Lord is nigh unto them that are of a contrite
heart." (Ps. xxxiii. 19.) Seest thou not in the
gorgeous houses those who are in disgrace; how
they answer not again when even the lower ser-
vants insult them, but put up with it because of
the disgrace with which their fault hath sur-
rounded them ? So do thou too : and if any
one revile thee, wax not fierce, but groan, not
for the insult, but for that sin which cast thee
into disgrace. Groan when thou hast sinned,
not because thou art to be punished, (for this is
nothing,) but because thou hast offended thy
Master, one so gentle, one so kind, one that so
loveth thee and longeth for thy salvation as to
have given even His Son for thee. For this
groan, and do this continually : for this is con-
fession. Be not to-day cheerful, to-morrow of a
sad countenance, then again cheerful ; but con-
tinue ever in mourning and self contrition.
For, "Blessed," saith he, "are they that
mourn," that is, that do this perpetually. Con-
tinue then to do this perpetually, and to take
heed to thyself, and to afflict thine heart ; as
one who had lost a beloved son might mourn.
"Rend," saith he, "your hearts, and not your
garments." (Joel ii. 13.) That which is rent
will not lift itself on high ; that which hath been
broken cannot rise up again. Hence one saith,
"Rend," and another, "a broken and a con-
300
WORKS OF ST. CHRYSOSTOM.
[Homily V.
I
trite heart God will not despise." (Ps. li. 17.)
Yea, though thou be wise, or wealthy, or a
ruler, rend thine heart. Suffer it not to have
high thoughts nor to be inflated. For that
which is rent is not inflated, and even if there
be something to make it rise, from being rent it
cannot retain the inflation. So also do thou be
humble-minded. Consider that the publican
was justified by one word, although that was not
humiliation, but a true confession. Now if this
hath power so great, how much more humilia-
tion. Remit offences to those who have trans-
gressed against thee, for this too remitteth sins.
And concerning the former He saith, " I saw
that he went sorrowful, and I healed his ways ;"
(Is. Ivii. 17. 18. LXX.) and in Ahab's case,
this appeased the wrath of God : (i Kings xxi.
29) concerning the latter, " Remit, and it shall
be remitted unto you." There is also again
another way which bringeth us this medicine ;
condemning what we have done amiss; for,
" Declare thou first thy transgressions, that thou
mayest be justified." (Is. xliii. 26. LXX.) And
for one in afflictions to give thanks looseth his
sins ; and almsgiving, which is greater than all.
Reckon up therefore the medicines which
heal thy wounds, and apply all unremittingly 1,
humbleness, confession, forgetting wrongs, giv-
ing thanks in afflictions, showing mercy both in.
alms and actions, persevering in prayer. So
did the widow propitiate the cruel and unyield-
ing judge. And if she the unjust, much mere
thou the gentle. There is yet another way
along with these, defending the oppressed;
"for," He saith, "judge the fatherless, and
plead for the widow ; and come, and let us
reason together, and though your sins be as
scarlet, I will make them white as snow." (Is. i.
17, t8.) What excuse then can we deserve if
with so many ways leading us up to heaven, and
so many medicines to heal our wounds, even
after the Laver we continue where we were.
Let us then not only continue so, but let those
indeed who have never yet fallen abide in their
proper loveliness ; yea, rather let them cultivate it
more and more, (for these good works, where they
find not sins, make the beauty greater:) and
let us who in many things have done amiss, in
order to the correction of our sins use the means
mentioned : that we may stand at the tribunal
of Christ with much boldness, whereunto may
all we attain through the grace and love towards
men of our Lord Jesus Christ, with Whom to
the Father, together with the Holy Spirit, be
glory, and power, and honor, now and ever,
world without end. Amen.
HOMILY V
2 CoR. ii. 12, 13.
Now when I came to Troas for the gospel of Christ,
and when a door was opened unto me in the Lord,
I had no relief for my spirit, because I found not
Titus my brother.
These words seem on the one hand to be un-
worthy of Paul, if because of a brother's ab-
sence he threw away so great an opportunity of
saving ; and on the other, to hang apart from
the context. What then? Will ye that we
should first prove that they hang upon the con-
text, or, that he hath said nothing unworthy of
himself? As I think, the second 2, for so the
other point also will be easier and clearer.
How then do these (words) hang upon those
before them ? Let us recall to mind what those
were, and so we shall perceive this. What then
were those before ? What he said at the begin-
ning. " I would not have you," saith he, " ig-
' So Chrysostom, referring apparently to the first sentence in the
Homily. It is manifest at least, that the preceeding sentence
required " the former" here, and not " the second."
norant concerning our affliction which befell us in
Asia, that we were weighed down exceedingly,
beyond our power." (2 Cor. i. 8.) Now hav-
ing shown the manner of his deliverance, and
inserted the intermediate matter, he is of neces-
sity led to teach them again that in yet another
way he had been afflicted. How, and in what
way? In not finding Titus, (vii. 6 ; viii. 6,
16, 22, 23 , xii. 18.) Fearful indeed, and
enough to prostrate the soul, is it even to en-
dure trials ; but when there is none to com-
fort and that can help to bear the burden, the,
tempest becometh greater. Now Titus is he,
whom further on he speaks of as having come
to him from them, and of whom he runs
through many and great praises, and whom he
said he had sent. With the view then of show-
ing that in this point also he had been afflicted
for their sakes, he said these things.
That the words then in question hang on what
went before is from all this plain. And I will
Homily V.J
HOMILIES ON SECOND CORINTHIANS.
3or
attempt to prove also that they are not unworthy
of Paul. For He doth not say that the absence
of Titus impeded the salvation of those who
were about to come over, nor yet that he neg-
lected those that believed on this account, but
that he had no relief, that is, ' I was afflicted,
I was distressed for the absence of my brother; '
showing how great a matter a brother's absence
is ; and therefore he departed thence. But
what means, "when I came to Troas, for the
Gospel ? " he saith not simply ' I arrived," but
< so as to preach.' But still, though I had both
come for that and found very much to do, (for
"a door was opened unto me in the Lord,") I
had, saith he, " no relief," not that for this he
impeded the work. How then saith he,
Ver. 13. " Taking my leave of them, I went
from thence? "
That is, ' I spent no longer time, being strait-
ened and distressed.' And perhaps the work
was even impeded by his absence. And this was
no light consolation to them too. For if when
a door was opened there, and for this purpose
he had come ; yet because he found not the
brother, he quickly started away ; much more,
he saith, ought ye to make allowance for the
compulsion of those affairs which lead us and
lead us about everywhere, and suffer us not ac-
cording as we desire either to journey, or to
tarry longer amongst those with whom we may
wish to remain. Whence also he proceeds in
this place again to refer his journeyings to God,
as he did above to the Spirit, saying,
Ver. 14. "But thanks be to God, which al-
ways causeth us to triumph in Christ, and mak-
eth manifest through us the savor of His
knowledge in every place."
For that he may not seem as though in sor-
row to be lamenting these things, he sendeth up
thanks to God. Now what he saith is this :
* Every where is trouble, every where straitness.
I came into Asia, I was burdened beyond
strength. I came to Troas, I found not the
brother. I came not to you ; this too bred in
me no slight, yea rather, exceeding great dejec-
tion, both because many among you had sinned,
and because on this account I see you not.
For, "To spare you," he saith, "I came not
as yet unto Corinth."
That then he may not seem to be complain-
ing in so speaking, he adds, ' We not only do
not grieve in these afflictions, but we even re-
joice ; and, what is still greater, not for the
sake of the rewards to come only, but those too
even which are present. For even here we are
by these things made glorious and conspicuous.
So far then are we from lamenting, that we even
call the thing a triumph ^ ; and glory in what
' [The Rev. Vers, renders this clause "leadeth us in triumph,"
in accordance with Meyer, Beet, t^/ «/. The principal reason is
ihat the causative sense of the A. V. is against all Hellenistic and
happeneth.' For which cause also he said,
" Now thanks be unto God, Which always
causeth us to triumph," that is, ' Who maketh
us renowned unto all. For what seemeth to be
matter of disgrace, being persecuted from every
quarter, this appeareth to us to be matter of very
great honor. ' Wherefore he said not, ' ' Which
maketh us seen of all," but, "Which causeth
us to triumph:" showing that these persecu-
tions set up a series^ of trophies against the
devil in every part of the world. Then having
mentioned along with the author, the subject
also of the triumph, he thereby also raiseth up
the hearer. ' For not only are we made to
triumph by God, but also " in Christ ; ' " that
is, on account of Christ and the Gospel. ' For
seeing it behooveth to triumph, all need is that
we also who carry the trophy are seen of all,
because we bear Him. For this reason we be-
come observed and conspicuous.'
[2.] Ver. 14. "And which maketh manifest
through us the savor of His knowledge in every
place. ' '
He said above, " Which always causeth us to
triumph." Here he saith " in every place,"
showing that every place and every time is full
of the Apostles' labors. And he uses yet
another metaphor, that of the sweet savor. For
'like as those who bear ointment, so are we,'
saith he, ' manifest to all ' ; calling the know-
ledge a very precious ointment. Moreover, he
said not, ' the knowledge ; ' but " the savor of
the knowledge ; " for such is the nature of the
present knowledge, not very clear nor uncover-
ed. Whence also he said in the former Epistle,
" For now we see in a mirror darkly." (i Cor.
xiii. 12.) And here he calls that which is such
a "savor." Now he that perceiveth the savor
knoweth that there is ointment lying some-
where ; but of what nature it is he knows not
yet, unless he happens before to have seen it.
' So also we. That God is, we know, but what
in substance we know not yet. We are then, as
it were, a Royal censer, breathing whitherso-
ever we go of the heavenly ointment and the
spiritual sweet savor.' Now he said this, at
once both to set forth the power of the Preach-
ing, in that by the very designs formed against
them, they shine more than those who prosecute
them and who cause the whole world to know
both their trophies and their sweet savor : and
to exhort them in regard to their afflictions and
trials to bear all nobly, seeing that even before
the Recompense they reap this glory inexpres-
sible.
Ver. 15. " For we are a sweet savor of Christ
New Testament usage, while on the other hand the «f«/cr sense
of the verb to "triumph over us" easily passes into the transi-
tive, to lead us in triumph. C.]
^ lTVVt\r\.
302
WORKS OF ST. CHRYSOSTOM.
[Homily V,
unto God, in them that are saved and in them
that perish."
Whether, saith he, one be saved or be lost,
the Gospel continues to have its proper virtue :
and as the light, although it blindeth the weak-
ly, is still light, though causing blindness ; and
as honey, though it be bitter to those who are
diseased, is in its nature sweet ; so also is the
Gospel of sweet savor, even though some should
be lost who believe it not. For not It, but
their own perverseness, worketh the perdition.
And by this most of all is its sweet savor mani-
fested, by which the corrupt and vicious perish ;
so that not only by the salvation of the good,
but also by the perdition of the wicked is its
excellence declared. Since both the sun, for
this reason most especially that he is exceeding
bright, doth wound the eyes of the weak : and
the Saviour is " for the fall and rising again of
many, " (Luke ii. 34.) butstillHecontinuethtobe
a Saviour, though ten thousand fall ; and His
coming brought a sorer punishment upon them
that believe not, but still it continueth to be full
of healing 1. Whence also he saith, "We are
unto God a sweet savor ; " that is, ' even though
some be lost we continue to be that which we
are.' Moreover he said not simply "a sweet
savor," but " unto God." And when we are
a sweet savor unto God, and He decreeth these
things, who shall henceforth gainsay ?
The expression also, " sweet savor of Christ,"
appears to me to admit of a double interpreta-
tion : for he means either that in dying they
offered themselves a sacrifice : or that they were
a sweet savor of the death of Christ, as if one
should say, this incense is a sweet savor of this
victim. The expression then, sweet savor, either
signifieth this, or, as I first said, that they are
daily sacrificed for Christ's sake.^
[3.] Seest thou to what a height he hath
advanced the trials, terming them a triumph
and a sweet savor and a sacrifice offered unto
God. Then, whereas he said, " we are a sweet
savor, even in them that perish," lest thou
shouldest think that these too are acceptable, he
added,
Ver. 16. "To the one a savor from death unto
death, to the other a savor from life unto life."
' <r<0T)Jpi09.
' [Rather the sense is a sweet-smelling savor of Christ, some-
thing revealing, as perfumes do, the nature of that from which it
proceeds, and so a means of diffusing the knowledge of Christ.
There does not seem to be any reference to sacrifice, as Chrysos-
tom conceives, nor to the incense of the sanctu.^ry, but simply to
the grateful and pervasive influence of a perfume. It cannot be
hid. It cannot be resisted. Wherever Paul went he diffused
abroad the fragrance of the name of Christ, and thus he pleased
God. 1 he "savor of Christ," therefore, is not the savor of which
he is the author but that of which he is the subject. A savor
respecting Christ. The Gospel and those who preach it are well-
pleasing to God, as gr.iteful to Him as the purest and most fra-
grant incense, whether men receive it and are saved, or whether
they reject it and are lost. Chrysostom well brings out the
solemn and affecting truth that the sweet savor is manifested in
both classes, in them that perish as well as in them that are
saved. C.]
For this sweet savor some so receive that
they are saved, others so that they perish. So
that should any one be lost, the fault is from
hismelf : for both ointment is said to suffoctae
swine, and light (as I before observed,) to
blind the weak. And such is the nature of
good things ; they not only correct what is akin
to them, but also destroy the opposite : and in
this way is their power most displayed. For so
both fire, not only when it giveth light and
when it purifieth gold, but even when it con-
sumeth thorns, doth very greatly display its proper
power, and so show itself to be fire : and Christ
too herein also doth discover His own majesty
when He "shall consume" Antichrist "with
the breath of His mouth, and bring him to
nought with the manifestation of His coming."
(2 Thess. ii. 8.)
" And who is sufficient for these things ? "
Seeing he had uttered great things, that ' we
are a sacrifice of Christ and a sweet savor,
and are every where made to triumph,' he again
useth moderation, referring all to God. Whence
also he saith, "and who is sufficient for these
things ? " 'for all,' saith he, ' is Christ's, noth-
ing our own.' Seest thou how opposite his lan-
guage to the false Apostles ' ? For they indeed
glory, as contributing somewhat from them-
selves unto the message : he, on the contrary,
saith, he therefore glorieth, because he saith that
nothing is his own. "For our glorying is
this, the testimony of our conscience, that not in
fleshly wisdom, but in the grace of God, we
behaved ourselves in the world." And that
which they considered it a glory to acquire, I
mean the wisdom from without, he makes it his
to take away. Whence also he here saith,
"And who is sufficient for these things?"
But if none are sufficient, that which is done is
of grace.
Ver. 17. " For we are not as the rest, which
corrupt the word of God."
' For even if we use great sounding words,
yet we declared nothing to be our own that we
achieved, but all Christ's. For we will not
imitate the false apostles ; the men who say
that most is of themselves.' For this is "to
corrupt," when one adulterates the wine ; when
one sells for money what he ought to give freely.
For he seems to me to be here both taunting
them in respect to money, and again hinting at
the very thing I have said, as that they mingle
their OAvn things with God's ; which is the
charge Isaiah brings when he said, " Thy vint-
ners mingle wine with water : " (Is. i.22,LXX.)
for even if this was said of wine, yet one
would not err in expounding it of doctrine too.
' But we,' saith he, ' do not so : but such as we
have been entrusted with, such do we offer you, ■
pouring out the word undiluted.' Whence he
Homily V.]
HOMILIES ON SECOND CORINTHIANS.
303
added, " But as of sincerity, but as of God, in
the siglit of God speak we in Christ."
' We do not,' saith he ' beguile you and so
preach, as conferring a gift on you, or as bring-
ing in and mingling somewhat from ourselves,
" but as of God ; " that is, we do not say that
we confer any thing of our own, but that God
hath given all.' For " of God " means this ;
To glory in nothing as if we had it of our own,
but to refer every thing to Him.
" Speak we in Christ."
Not by our own wisdom, but instructed by
the power that cometh from Him. Those who
glory speak not in this way, but as bringing in
something from themselves. Whence he else-
where also turns them into ridicule^ saying,
" For what hast thou that thou didst not
receive ? but if thou didst receive it, why dost
thou glory as if thou hadst not received it." (i
Cor. iv. 7.) This is the highest virtue, to refer
every thing to God, to consider nothing to be
our own, to do nothing out of regard to men's
opinion, but to what God willeth. For He it
is that requireth the account. Now however
this order is reversed : and of Him that shall
sit upon the tribunal and require the account,
we have no exceeding fear, yet tremble at those
who stand and are judged with us.
[4.] Whence then is this disease? Whence
hath it broken out in our souls ? From not medi-
tating continually on the things of that world,
but being rivetted to present things. Hence we
both easily fall into wicked doings, and even if
we do any good thing we do it for display, so
that thence also loss cometh to us. For instance,
one has looked on a person often with unbridled
eyes, unseen of her or of those who walk with
her-, yet of the Eye that never sleeps was not
unseen. For even before the commission of
the sin. It saw the unbridled soul, and that
madness within, and the thoughts that were
whirled about in storm and surge ; for no need
hath He of witnesses and proofs Who knoweth
all things. Look not then to thy fellow-servants :
for though man praise, it availeth not if God
accept not ; and though man condemn, it harm-
eth not if God do not condemn. Oh ! pro-
\'oke not so thy Judge ; of thy fellow-servants
making great account, yet when Himself is angry,
not in fear and trembling at Him. Let us then
despise the praise that cometh of men. How
long shall we be low-minded and grovelling ?
How long, when God lifteth us to heaven, take
we pains to be trailed^ along the ground ? The
brethren of Joseph, had they had the fear of
God before their eyes, as men ought to have,
would not have taken their brother in a lonely
- Or, him.
■* ffupeaSat.
place and killed him. (Gen. xxxvii.) Cain again,
had he feared that sentence as he should have
feared, would not have said, " Come, and let us
go into the field :" (Gen. iv. 8, LXX.) for to
what end, O miserable and wretched! dost thou
take him apart from him that begat him, and
leadest him out into a lonely place? For doth
not God see the daring deed even in the field ?
Hath thou not been taught by what befel thy
father that He knoweth all things, and is pre-
sent at all things that are done ? And why, when
he denied, said not God this unto him : ' Hidest
thou from Me Who am present every where, and
know the things that are secret?' Because as yet
he knew not aright to comprehend these high
truths^. But what saith he ? " The voice of thy
brother's blood crietli unto Me." Notasthough
blood had a voice ; but like as we say when
things are plain and clear, " the matter speaketh
for itself 5."
Wherefore surely it behoveth to have before our
eyes the sentence of God, and all terrors are
extinguished. So too in prayers we can keep
awake, if v/e bear in mind with whom we are
conversing, if we reflect that we are offering
sacrifice and have in our hands a knife and
fire and wood ; if in thought we throw wide
the gates of heaven, if we transport our-
selves thither and taking the sword of the Spirit
infix it in the throat of the victim : make watch-
fulness the sacrifice and tears the libation to
Him. For such is the blood of this victim.
Such the slaughter that crimsons that altar.
Suffer not then aught of worldly thoughts to
occupy thy soul then. Bethink thee that Abra-
ham also, when offering sacrifice, suffered nor
wife nor servant nor any other to be present.
Neither then do thou suffer any of the slavish
and ignoble passions to be present unto thee, but
go up alone into the mountain where he went up,
where no second person is permitted to go up.
And should any such thoughts attempt to go up
with thee, command them with authority, and
say, " Sit ye there, and land the lad will worship
and return to you;" (Gen. xxii. 5. LXX.) and
leaving the ass and the servants below, and
whatever is void of reason and sense, go up,
taking with thee whatever is reasonable, as he
took Isaac. And build thine altar so as he, as
having nothing human, but having outstepped
nature. For he too, had he not outstepped
nature, would not have slain his child. And
let nothing disturb thee then, but be lift up
above the very heavens. Groan bitterly, sacri-
fice confession, (for, saith he, " Declare thou
first thy transgressions that thou mayest be justi-
fied," Is. xliii. 26. LXX.), sacrifice contrition
of heart. These victims turn not to ashes nor
304
WORKS OF ST. CHRYSOSTOM.
[Homily V.
dissolve into smoke nor melt into air ; neither
need they wood and fire, but only a deep-pricked
heart. This is wood, this is fire to burn, yet
not consume them. For he that prayeth with
warmth is burnt, yet not consumed ; but like
gold that is tried by fire becometh brighter.
[5.] And withal observe heedfully one
thing more, in praying to say none of those
things that provoke thy Master ; neither draw
near [to pray] against enemies. For if to have
enemies be a reproach, consider how great the
evil to pray against them. For need is that
thou defend thyself and show why thou hast
enemies : but thou even accusest' them. And
what forgiveness shalt thou obtain, when
thou both revilest, and at such a time when
thyself needest much mercy. For thou
drewest near to supplicate for thine own sins :
make not mention then of those of others, lest
thou recall the memory of thine own. For if
thou say, ' Smite mine enemy,' thou hast stopped
thy mouth, thou hast cut off boldness from thy
tongue ; first, indeed, because thou hast angered
the Judge at once in beginning; next, be-
cause thou asketh things at variance with the
character of thy prayer. For if thou comest
near for forgiveness of sins, how discoursest thou
of punishment ? The contrary surely was there
need to do, and to pray for them in order that
we may with boldness beseech this for ourselves
also. But now thou hast forestalled the Judge's
sentence by thine own, demanding that He pun-
ish them that sin : for this depriveth of all
pardon. But if thou pray for them, even if
thou say nothing in thine own sins' behalf, thou
hast achieved alP. Consider how many sacri-
fices there are in the law; a sacrifice of praise,
a sacrifice of acknowledgment, a sacrifice of
peace^, a sacrifice of purifications, and number-
less others, and not one of them against enemies,
but all in behalf of either one's own sins or one's
own successes. For comest thou to anotherGod ?
To him thou comest that said, " Pray for your
enemies." (Luke vi. 27, 35. Rom. xii. 14.)
How then dost thou cry against them ? How
dost thou beseech God to break his own law ?
This is not the guise of a suppliant. None sup-
plicates the destruction of another, but the
safety of himself. Why then wearest thou the
guise of a suppliant, but hast the words of an
accuser ? Yet when we pray for ourselves, we
scratch ourselves and yawn, and fall into ten
thousand thoughts ; but when against our ene-
mies, we do so wakefully. For since the devil
knows that we are thrusting the sword against
ourselves, he doth not distract nor call us off
then, that he may work us the greater harm.
' Some Mss. have KaKriyopeU , revilest,
^ TO TTOLV Tiwaai.
' Ovaia <rwTr)piov, the rendering of the LXX, for the peace-offer-
ing, Lev. iii. i. &c.
But, saith one, ' I have been wronged and am
afflicted.' Why not then pray against the devil,
who injureth us most of all. This thou hast
also been commanded to say, " Deliver us from
the evil one." He is thy irreconcileable foe,
but man, do whatsoever he will, is a friend and
brother. With him then let us all be angry ;
against him let us beseech God, saying, " Bruise
Satan under our feet;" (Rom. xvi. 20.) for he
it is that breedeth also the enemies [we have].
But if thou pray against enemies, thou prayest
so as he would have thee pray, just as if for
thine enemies, then against him. Why then
letting him go who is thine enemy indeed, dost
thou tear thine own members, more cruel in
this than wild beasts. ' But,' saith one, ' he in-
sulted me and robbed me of money;' and
which hath need to grieve, he that suffered in-
jury, or he that inflicted injury? Plainly he
that inflicted injury, since whilst he gained
money he cast himself out of the favor of God,
and lost more than he gained : so that he is the
injured party. Surely then need is not that
one pray against, but for him, that God would
be merciful to him. See how many things the
three children suffered, though they had done
no harm. They lost country, liberty, were
taken captive and made slaves ; and when car-
ried away into a foreign and barbarous land,
were even on the point of being slain on ac-
count of the dream, without cause or object^.
(Dan. ii. 13.) What then? When they had
entered in with Daniel, what prayed they?
What said they ? Dash down Nabuchodonosor,
pull down hfs diadem, hurl him from the
throne ? Nothing of this sort ; but they desired
"mercies of God." (Dan. ii. 18. LXX.) And'
when they were in the furnace, likewise. But
not so ye : but when ye suffer far less than they,
and oftentimes justly, ye cease not to vent ten
thousand imprecations. And one saith, ' Strike
down my enemy as Thou overwhelmedst the
chariot of Pharaoh ;' another, 'Blast his flesh;'
another again, 'Requite it on his children.'
Recognize ye not these words ? Whence then j
is this your laughter? Seest thou how laugh- 1
able this is, when it is uttered without passion. I
And so all sin then discovereth how vile it is, f
when thou strippest it of the state of mind of
the perpetrator. Shouldest thou remind one
who has been angered of the words which he
said in his passion, he will sink for shame and
scorn himself and wish he had suffered a thou-
sand punishments rather than those words to be 1
his. And shouldest thou, when the embrace is
over, bring the unchaste to the woman he sin-
ned with, he too will turn away from her as dis-
gusting. And so do ye, because ye are not un-
der the influence of the passion, laugh now.
eiKT) (cai ixaTj]v.
Homily VI.]
HOMILIES ON SECOND CORINTHIANS.
305
For worthy to be laughed at are they, and the
words of drunken old gossips ; and springing
from a womanish littleness of soul. And yet
Joseph, though he had been sold and made a
slave, and had tenanted a prison, uttered not
even then a bitter word against the authors of
his sorrows. But what saith he ? " Indeed I
was stolen away out of the land of the He-
brews;" (Gen. xl. 15.) and addeth not by
whom. For he feels more ashamed for the
wickedness of his brethren, than they who
wrought them. Such too ought to be our dis-
position, to grieve for them who wrong us more
than they themselves do. For the hurt passeth
on to them. As then they who kick against
nails, yet are proud of it, are fit objects of
pity and lamentation on account of this mad-
ness ; so they who wrong those that do them no
evil, inasmuch as they wound their own souls,
are fit objects for many moans and lamentations,
not for curses. For nothing is more polluted
than a soul that curseth, or more impure than a
tongue that offereth such sacrifices. Thou art
a man ; vomit not forth the poison of asps.
Thou art a man ; become not a wild beast.
For this was thy mouth made, not that thou
shouldest bite but that thou shouldest heal the
wounds of others. ' Remember the charge I
have given thee,' saith God, 'to pardon and
forgive. But thou beseechest Me also to be a
party to the overthrow of my own command-
ments, and devourest thy brother, and redden-
est thy tongue, as madmen do their teeth on
their own members.' How, thinkest thou, the
devil is pleased and laughs, when he hears such
a prayer? and how, God is provoked, and turn-
eth from and abhorreth thee, when thou be-
seechest things like these? Than which, what
can be more dangerous ? For if none should
approach the mysteries that hath enemies : how
must not he, that not only hath, but also pray-
eth against them, be excluded even from the
outer courts themselves? Thinking then on
these things, and considering the Subject^ of the
Sacrifice, that He was sacrificed for enemies ;
let us not have an enemy : and if we have, let
us pray for him ; that we too having obtained
forgiveness of the sins we have committed, may
stand with boldness at the tribunal of Christ ;
to whom be glory for ever. Amen^.
HOMILY VI.
2 Cor. iii. i.
Are we beginning, again to commend ourselves? or
need we, as do some, epistles of commendation to
you or letters of commendation from you ?
He anticipates and puts himself an objection
which others would have urged against him,
'Thou vauntest thyself;' and this though he
had before employed so strong a corrective in
the expressions, "Who is sufficient for these
things?" and, "of sincerity . . . speak we." (2
Cor. ii. 16, 17.) Howbeit he is not satisfied
with these. For such is his character. From
appearing to say any thing great of himself he
is far removed, and avoids it even to great
superfluity and excess. And mark, I pray thee,
bv this instance also, the abundance of his
wisdom. For a thing of woeful aspect, I mean
tribulations, he so much exalted and showed to
be bright and lustrous, that out of what he said
the present objection rose up against him. And
he does so also towards the end. For after hav-
ing enumerated numberless perils, insults, straits,
necessities, and as many such like things as be,
he added, " We commend not ourselves, but
speak as giving you occasion to glory.,, (2 Cor.
V. 12.) And he expresses this again with vehe-
mence in that place, and with more of en-
couragement. For here the words are those of
love, "Need we, as do some, epistles of com-
mendation ? ' ' but there what he says is full of
a kind of pride even, necessarily and properly
so, of pride, I say, and anger. " For we com-
mend not ourselves again," saith he, "but speak
as giving you occasion to glory ; " (2 Cor. v. 12.)
and, " Again, think ye that we excuse ourselves
unto you ? For^ in the sight of God speak we in
Christ. For I fear lest by any means when I
come I should not find you such as I would, and
should myself be found of you such as ye would
not." (ib. xii. 19, 20.) For to prevent all
appearance of a wish to flatter, as though he
desired honor from them, he speaketh thus, "I
fear lest by any means when I come I should
not find you such as I would, and should my-
self be found of you such as ye would not."
This however comes after many accusations ■• ;
But in the beginning he speaketh not so, but
'vir69e(Tiv.
'^ Ben. Ed. 'to Whom be glory, power, and honor, now and
ever, and world without end. Amen.'
'oTt, which is not found in the Received Text.
♦Others read, " with much accusation."
3o6
WORKS OF ST. CHRYSOSTOM.
[Homily VI.
more gently. And what is it he saith ? He
spoke of his trials and his perils, and that every
where he is conducted as in procession ^ by God
in Christ, and that the whole world knoweth of
these triumphs. Since then he has uttered great
things of himself, he urges this objection against
himself, '' Are we beginning again to commend
ourselves?" Now what he saith is this: Per-
chance some one will object,' What is this, O
Paul ? Sayest thou these things of thyself, and
exaltest thyself? ' To do away then with this
suspicion, he saith. We desire not this, that is,
to boast and exalt ourselves ; yea, so far are we
from needing epistles of commendation to you
that ye are to us instead of an epistle. "For,"
saith he,
Ver. 2. "Ye are our epistle."
What means this, " ye are? " ' Did we need
to be commended to others, we should have pro-
duced you before them instead of an epistle.'
And this he said in the former Epistle. " For
the seal of mine Apostleship are ye." (i Cor.
ix. 2.) But he doth not here say it in this man-
ner, but in irony so as to make his question,
" Do we need epistles of commendation ? " more
cutting. And in allusion to the false apostles,
he added, "as do some, [epistles of commen-
dation] to you, or letters of commendation from
you " to others. Then because what he had said
was severe, he softens it by adding, "Ye are
our epistle, written in our hearts, known of all,
Ver. 3. "Being made manifest that ye are an
epistle of Christ."
Here he testifieth not only to their love, but
also to their good works : since they are able to
show unto all men by their own virtue the high
worth of their teacher, for this is the meaning
of, " Ye are our epistle."
What letters would have done to commend
and gain respect for us, that ye do both as seen
and heard of; for the virtue of the disciples is
wont to adorn and to commend the teacher
more than any letter.
Ver. 3. " Written in our hearts."
That is, which all know ; we so bear you
about every where and have you in mind. As
though he said, Ye are our commendation to
others, for we both have you continually in our
heart and proclaim to all your good works.
Because then that even to others yourselves are
our commendation, we need no epistles from
you ; but further, because we love you exceed-
ingly, we need no commendation to you. For
to those who are strangers one hath need of let-
ters, but ye are in our mind. Yet he said not
merely, "ye are [in it]," but "written in [it],"
that is, ye cannot slide out of it. For just as
from letters by reading, so from our heart by
perceiving, all are acquainted with the love we
bear you. If then the object of a letter be to
certify, "such an one is my friend and let him
have free intercourse [with you]," your love is
sufficient to secure all this. For should we go
to you, we have no need of others to commend
us, seeing your love anticipateth this ; and
should we go to others, again we need no letters,
the same love again sufficing unto us in their
stead, for we carry about the epistle in our
hearts.
[2.] Then exalting them still higher, he even
calleth them the epistle of Christ, saying,
Ver. 3. " Being made manifest that ye are an
epistle of Christ."
And having said this, he afterwards hence
takes ground and occasion for a discussion on
the Law. And there is another'^ aim in his
here styling them His epistle. For above as
commending him, he called them an epistle ;
but here an epistle of Christ, as having the Law
of God written in them. For what things God
wished to declare to all and to you, these are
written in your hearts. But it was we who pre-
pared you to receive the writing. For just as
Moses hewed the stones and tables, so we, your
souls. Whence he saith,
" Ministered by us."
Yet in this they were on an equality ; for the
former were written on by God, and these by
the Spirit. AVhere then is the difference ?
"Written not with ink, but with the Spirit
of the living God ; not in tables of stone, but
in tables that are hearts of flesh."
Wide as the difference between the Spirit and
ink, and a stony table and a fleshy, so wide is
that between these and those ; consequently be-
tween themselves^ who ministered, and him*
who ministered to them. Yet because it was a
great thing he had uttered, he therefore quick-
ly checks himself, saying,
Ver. 4. " And such confidence have we
through Christ to God ward,"
And again refers all to God : for it is Christ,
saith he. Who is the Author of these things to
us.
Ver. 5. "Not that we are sufficient of our-
selves to account any thing as from ourselves."
See again, yet another corrective. For he
possesses this virtue, humility I mean, in singular
perfection. Wherefore whenever he saith any
thing great of himself, he maketh all diligence
to soften down extremely and by every means,
what he has said. And so he does in this place
also, saying, " Not that we are sufficient of our-
selves to account any thing as from ourselves : "
that is, I said not, "We have confidence," as
' iro(xffeu€Toi.
^ Or, perhaps, a special aim, aAAuj?.
^i. e. the Apostles.
* Moses.
Homily VI.]
HOMILIES ON SECOND CORINTHIANS.
307
though part were ours and part God's ; but I
refer and ascribe the whole to Him.
Ver. 5, 6. " For^ our sufficiency is from
God ; who also made us sufficient as ministers
of a new covenant."
What means, " made us sufficient ? " Made
us able and fitting. And it is not a little thing
to be the bearer to the world of such tables and
letters, greater far than the former. Whence
also he added,
" Not of the letter, but of the spirit." See
again another difference. What then ? was not
that Law spiritual? How then saith he, " We
know that the Law is spiritual?" (Rom. vii.
14. ) Spiritual indeed, but it bestowed not a
spirit. For Moses bare not a spirit, but letters ;
but we have been entrusted with the giving of a
spirit. Whence also in further completion of
this [contrast,] he saith,
" For the letter killeth, but the spirit giveth
life."
Yet these things he saith not absolutely^ ; but
in allusion to those who prided themselves upon
the things of Judaism. And by " letter" here
he meaneth the Law which punisheth them that
transgress ; but by "spirit" the grace which
through Baptism giveth life to them who by sins
were made dead. For having mentioned the
difference arising from the nature of the tables,
he doth not dwell upon it, but rapidly passing
it by, bestows more labor upon this, which most
enabled him to lay hold on his hearer from con-
siderations of what was advantageous and easy ;
for, saith he, it is not laborious, and the gift it
offers is greater. For if when discoursing of
Christ, he puts especially forward those things
which are of His lovingkindness, more than of
our merit, and which are mutually connected,
much greater necessity is there for his doing so
when treating of the covenant. What then is
the meaning of " the letter killeth ? " He had
said tables of stone and hearts of flesh : so far
he seemed to mention no great difference. He
added that the former [covenant] was written
with letters or ink, but this with the Spirit.
Neither did this rouse them thoroughly. He
says at last what is indeed enough to give them
'• the one "killeth," the other " giveth
And what doth this mean ? In the Law,
wmgs
life.'
he that hath sin is punished ; here, he that hath
sins cometh and is baptized and is made right-
eous, and being made righteous, he liveth, being
delivered from the death of sin. The Law, if
!t lay hold on a murderer, putteth him to death ;
the Gospel, if it lay hold on a murderer,
enlighteneth, and giveth him life. And why
do I instance a murderer? The Law laid hold
on one that gathered sticks on a sabbath day.
' -yop.Rec. text, aAAa, [which is retained by all critics.
C]
and stoned him. (Num. xv. 32, 36.) This
is the meaning of, "the letter killeth." The
Gospel takes hold on thousands of homicides
and robbers, and baptizing delivereth them from
their former vices. This is the meaning of,
"the Spirit giveth life." The former maketh
its captive dead from being alive, the latter ren-
dereth the man it hath convicted alive from
being dead. For, "come unto me, ye that
labor and are heavy laden," (Matt. xi. 28.)
and. He said not, ' I will punish you,' but, " I
will give you rest." For in Baptism the sins
are buried, the former things are blotted out,
the man is made alive, the entire grace written
upon his heart as it were a table. Consider
then how high is the dignity of the Spirit, see-
ing that His tables are better than those former
ones ; seeing that even a greater thing is shown
forth than the resurrection itself. For indeed, that
state of death from which He delivers, is more
irremediable than the former one: as much
more so, as soul is of more value than the body:
and this life is conferred by that, by that which
the Spirit giveth. But if It be able to bestow
this, much more then that which is less. For,
that prophets wrought, but this they could not :
for none can remit sins but God only ; nor did
the prophets bestow that life without the Spirit.
But this is not the marvel only, that it giveth
life, but that it enabled others also to do this.
For He saith, "Receive ye the Holy Ghost."
(John XX. 22.) Wherefore? Because without
the Spirit it might not be? [Yes,] but God, as
showing that It is of supreme authority, and of
that Kingly Essence, and hath the same power
[with Himself,] saith this too. Whence also
He adds, "Whosesoever sins ye remit, they are
remitted ; and whosesoever sins ye retain, they
are retained." (ibid. 23.)
[3.] Since then It hath given us life, let us
remain living and not return again to the former
dead n ess : for " Christ dieth no more ; for the
death that He died, He died unto sin once :"
(Rom. vi. 9, 10.) and He will not have us
always saved by grace : for so we shall be empty
of all things. Wherefore He will have us con-
tribute something also from ourselves. Let us
then contribute, and preserve to the soul its life.
And what is life in a soul, learn from the body.
For the body too we then affirm to live, when it
moves with a healthy kind of motion ; but when
it lies prostrate and powerless, or its motions are
disorderly, though it retain the semblance of
life or motion, such a life is mpre grievous than
any death : and should it utter nothing sane but
words of the crazy, and see one object instead
of another, such a man again is more pitiable
than those who are dead. So also the soul when
3o8
WORKS OF ST. CHRYSOSTOM.
[Homily VI.
it hath no healthiness, though it retain a sem-
blance of life, is dead : when it doth not see
gold as gold but as something great and pre-
cious ; when it thinketh not of the future but
crawleth upon the ground; when it doth one
thing in place of another. For whence is it
clear that we have a soul ? Is it not from its
operations? When then it doth not perform
the things proper to it, is it not dead?
when, for instance, it hath no care for vir-
tue, but is rapacious and transgresseth the
law ; whence can I tell that thou hast a soul ?
Because thou walkest? But this belongs to the
irrational creatures as well. Because thou eat-
est and drinkest? But this too belongeth to
wild beasts. Well then, because thou standest
upright on two feet? This convinceth me
rather that thou art a beast in human form.
For when thou resemblest one in all other re-
spects, but not in its manner of erecting itself,
thou dost the more disturb and terrify me ; and
I the more consider that which I see to be a
monster. For did I see a beast speaking with
the voice of a man, I should not for that reason
say it was a man, but even for that very reason
a beast more monstrous than a beast. Whence
then can I learn that thou hast the soul of a
man, when thou kickest like the ass, when thou
bearest malice like the camel, when thou bitest
like the bear, when thou ravenest like the wolf,
when thou stealest like the fox, when thou art
wily as the serpent, when thou art shameless as
the dog ? Whence can I learn that thou hast
the soul of a man ? Will ye that I show you a
dead soul and a living? Let us turn the dis-
course back to those men of old ; and, if you
will, let us set before us the rich man [in the
story] of Lazarus, and we shall know what is
death in a soul ; for he had a dead soul, and it
is plain from what he did. For, of the works
of the soul he did not one, but ate and drank
and lived in pleasure only. Such are even now
the unmerciful and cruel, for these too have a
dead soul as he had. For all its warmth that
floweth out of the love of our neighbor hath
been spent, and it is deader than a lifeless body.
But the poor man was not such, but standing
on the very summit of heavenly wisdom shone
out; and though wrestling with continual hun-
ger, and not even supplied with the food that
was necessary, neither so spake he aught of blas-
phemy against God, but endured all nobly.
Now this is no trifling work of the soul ; but a
very high proof that it is well-strung and health-
ful. And when there are not these qualities, it
is plainly because the soul is dead that they
have perished. Or, tell me, shall we not pro-
nounce that soul dead which the Devil falls
upon, striking, biting, spurning it, yet hath it
no sense of any of these things, but lieth dead-
ened nor grieveth when being robbed of its
wealth ; but he even leapeth upon it, yet it re-
maineth unmoved, like a body when the soul is
departed, nor even feeleth it ? For when the
fear of God is not present with strictness, such
must the soul needs be, and then the dead more
miserable. For the soul is not dissolved into
corruption and ashes and dust, but into things
of fouler odor than these, into drunkenness and
anger and covetousness, into improper loves and
unseasonable desires. But if thou wouldest
know more exactly how foul an odor it hath,
give me a soul that is pure, and then thou wilt
see clearly how foul the odor of this filthy and
impure one. For at present thou wilt not be
able to perceive it. For so long as we are in
contact habitually with a foul odor, we are not
sensible of it. But when we are fed with spirit-
ual words, then shall we be cognizant of that
evil. And yet to many this seemeth of no im-
portance^ And I say nothing as yet of hell ;
but let us, if you will, examine what is present,
and how worthy of derision is he, not that
practiseth, but that uttereth filthiness ; how first
he loadeth himself with contumely ; just as one
that sputtereth any filth from the mouth, so he
defiles himself. For if the stream is so impure,
think what must be the fountain of this filth !
"for out of the abundance of the heart the
mouth speaketh." (Mat. xii. 34.) Yet not for
this alone do I grieve, but because that to some
this doth not even seem to be reckoned amongst
improper things. Hence the evils are all made
worse, when we both sin, and do not think we
even do amiss.-
[4.] Wilt thou then learn how great an evil
is filthy talking ? See how the hearers blush at
thy indecency. For what is viler than a filthy
talker ? what more infamous ? For such thrust
themselves into the rank of buffoons and of
prostituted women, yea rather these have more
shame than you. How canst thou teach a wife 1
to be modest when by such language thou art
training her to proceed unto lasciviousness ?
Better vent rottenness from the mouth than a^
filthy word. Now if thy mouth have an ill-
odor, thou partakest not even of the common
meats ; when then thou hadst so foul a stink in
thy soul, tell me, dost thou dare to partake of
' a.SLa.<t>opov.
^ [Chrysostom's view of this verse is correct as far as it goes,
But a fuller statement is that the letter kills by demanding perfect
obedience which none can render, by producing the knowledge of
sin and guilt, and by e-xasperating the soul in holding forth to it a
high standard of duty which it neither can nor wishes to obey.
The spirit, on the other hand, gives life by revealing a perfect and
gratuitous righteousness, by exhibiting God's love and awakening
hope instead of fear, and by transforming the soul through the
Holy Ghost so that it bears the image of God. The letter is equiva'
lent to the Law ; the spirit to the Gospel. The contrast is not
between the Old covenant and the New, considered as successive
dispensations of the one system of grace, but between the Mosaic
economy as conditioning acceptance upon works ("Do this and
live"), and the Christian as offering salvation to every one that
belie veth C]
e
i
\
Homily VII.]
HOMILIES ON SECOND CORINTHIANS.
309
mysteries? Did any one take a dirty vessel and
set it upon the table, thou wouldest have beaten
him with clubs and driven him out : yet God i
at His own table, (for His table our mouth is |
when filled with thanksgiving,) when thou j
poorest out words more disgusting than any
unclean vessel, tell me, dost thou think that
thou provokest not ? And how is this possible?
For nothing doth so exasperate the holy and
pure as do such words ; nothing makes men so
impudent* and shameless as to say and listen to
such ; nothing doth so unstring the sinews of
modesty as the flame which these kindle. God
hath set perfumes in thy mouth, but thou storest
up words of fouler odor than a corpse, and
destroyest the soul itself and makest it incap-
able of motion. For when thou insultest, this
is not the voice of the soul, but of anger ;
when thou talkest filthily, it is lewdness, and
not she that spake ; when thou detractest, it is
envy ; when thou schemest, covetousness. These
are not her works, but those of the affections^
and the diseases belonging to her. As then
corruption cometh not simply of the body, but
of the death and the passion which is thus in
the body ; so also, in truth, these things come
of the passions which grow upon the soul. For
if thou wilt hear a voice from a living soul,
hear Paul saying, " Having food and covering,
we shall be therewith content: " (i Tim. vi. 8.)
and "Godliness is great gain : " (ib. 6.) and,
"The world is crucified unto me, and I unto
the world." (Gal. vi. 14.) Hear Peter saying,
" Silver and gold have I noiie, but such as I
have, give I thee." (Acts iii. 6.) Hear Job
giving thanks and saying, " The Lord gave, and
the Lord hath taken away." (Job i. 21.) These
things are the words of a living soul, of a soul
discharging the functions proper to it. Thus
also Jacob said, "If the Lord will give me
bread to eat and raiment to put on." (Gen.
xxviii. 20.) Thus also Joseph, " How shall I do
this wickedness, and sin before God?" (ib.
xxxix. 9.) But not so that barbarian woman ;
but as one drunken and insane^, so spake she,
saying, "Lie with me." (ibid. 7.) These
things then knowing, let us earnestly covet the
living soul, let us flee the dead one, that we
may also obtain the life to come; of which may
all we be made partakers, through the grace and
love toward men of our Lord Jesus Christ, though
Whom and with Whom, to the Father, together
with the Holy Ghost, be glory, might, honor, now
and for ever, and world without end. Amen.
HOMILY VII.
2 Cor. iii. 7, 8.
But if the ministration of death, written and engraven in
stones, came with glory, so that the children of
Israel could not look steadfastly upon the face of
Moses, for the glory of his face ; which glory was
passing away : how shall not rather the ministration
of the Spirit be with glory ?
He said that the tables of Moses were of stone,
as [also] they were written with letters ; and
that these were of flesh, I mean the hearts of the
Apostles, and had been written on by the
Spirit ; and that the letter indeed killeth, but
the Spirit giveth life. There was yet wanting
to this comparison the addition of a further
and not trifling particular, that of the glory of
Moses ; such as in the case of the New Coven-
ant none saw with the eyes of the body. And
even for this cause it appeared a great thing in
that the glory was perceived by the senses ; (for
it was seen by the bodily eyes, even though it
might not be approached ;) but that of the
New Covenant is perceived by the understand-
ing. For to the weaker sort the apprehension
of such a superiority is not clear ; but the
other did more take them, and turn them unto
itself. Having then fallen upon this compari-
son and being set upon showing the superiority
[in question], which yet was exceedingly difficult
because of the duhiess of the hearers ; see
what he does, and with what method* he pro-
ceeds in it, first by arguments placing the
difference before them, and constructing these
out of what he had said before.
For if that ministration were of death, but
this of life, doubtless, saith he, the latter glory
is also greater than the former. For since he
could not exhibit it to the bodily eyes, by this
logical inference he established its superiority,
saying,
Ver. 8. "But if^ the ministration of death
came with glory, how shall not rather the minis-
tration of the Spirit be with glory?"
Now by "ministration of death " he means
' irapairaiovaa.
310
WORKS OF ST. CHRYSOSTOM.
[Homily VII.
the Law. And mark too how great the caution
he uses in the comparison so as to give no
handle to the heretics ; for he said not, ' which
causeth death,' but, " the ministration of death ;"
for it ministereth unto, but was not the parent
of, death ; for that which caused death was sin ;
but [the Law] brought in the punishment, and
showed the sin, not caused it. For it more
distinctly revealed the evil and punished it: it
did not impel unto the evil : and it ministered
not to the existence of sin or death, but to the
suffering of retribution by the sinner. So that
in this way it was even destructive of sin. For
that which showeth it to be so fearful, it is
obvious, maketh it also to be avoided. As then
he that taketh the sword in his hands and cutteth
off the condemned, ministers to the judge that
passeth sentence, and it is not he that is his des-
truction, although he cutteth him off; nay, nor
yet is it he who passeth sentence and condem-
neth, but the wickedness of him that is punished ;
so truly here also it is not that* destroyeth, but
sin. This did both destroy and condemn, but
that by punishing undermined its strength, by
the fear of the punishment holding it back. But
he was not content with this consideration only
in order to establish the superiority [in ques-
tion] ; but he addeth yet another, saying,
''written, and engraven on stones." See how
he again cuts at the root of the Jewish arrogancy.
For the Law was nothing else but letters : a cer-
tain succor was not found leaping forth from
out the letters and inspiring them that combat,
as is the case in Baptism ; but pillars and writ-
ings bearing death to those who transgress the
letters. Seest thou how in correcting the Jew-
ish contentiousness, by his very expressions even
he lessens its authority, speaking of stone and
letters and a ministration of death, and adding
that it was engraven ? For hereby he declareth
nothing else than this, that the Law was fixed in
one place ; not, as the Spirit, was present every-
where, breathing great might into all ; cr that
the letters breathe much threatening, and threat-
ening too which can not be effaced but remaineth
for ever, as being engraved in stone. Then
even whilst seeming to praise the old things, he
again mixeth up accusation of the Jews. For
having said, "written and engraven in stones,
came with glory," he added, " so that the chil-
dren of Israel could not look steadfastly upon the
face of Moses;" which was a mark of their
great weakness and grovelling spirit. And again
he doth not say, ' for the glory of the tables,'
but, "for the glory of his countenance, which
glory was passing away;" for he showeth that
he who beareth them is made glorious, and not
they. For he said not, ' because they could not
look steadfastly upon the tables,' but, " the face
* i. e., the Law.
'of Moses; " and again, not, 'for the glory of
the tables,' but, "for the glory of his face."
Then after he had extolled it, see how again he
lowers it, saying, "which was passing away."
Not however that this is in accusation, but in
diminution ; for he did not say, ' which was
corrupt, which was evil,' but, 'which ceaseth
and hath an end.'
" How shall not rather the ministration of the
Spirit be with glory ? " for henceforth with con-
fidence he extolleth the things of the New [Cove-
nant] as indisputable. And observe what he
doth. He opposed 'stone' to 'heart,' and
'letter' to 'spirit.' Then having shown the
results of each, he doth not set down the results
of each ; but having set down the work of the
latter, namely, death and condemnation, he
setteth not down that of the spirit, namely, life
and righteousness ; but the Spirit Itself ; which
added greatness to the argument. For the New
Covenant not only gave life, but supplied also
' The Spirit ' Which giveth the life, a far greater
'thing than the life. Wherefore he said, "the
ministration of the Spirit." Then he again
reverts to the same thing, saying,
Ver. 9. " For if the ministration of condem-
nation is glory. ' '
Also, he interprets more clearly the meaning
of the words, "The letter killeth," declaring it
to be that which we have said above, namely,
that the Law showed sin, not caused it.
" Much rather doth the ministration of right-
eousness exceed in glory."
For those Tables indeed showed the sinners
and punished them, but this not only did not
punish the sinners, but even made them right-
eous : for this did Baptism confer.
[2.] Ver. 10. " For verily that which hath
been made glorious hath not been made glorious
in this respect, by reason of the glory that sur-
passeth."
Now in what has gone before, indeed, he
showed that this also is with glory ; and not
simply is with glory, but even exceedeth in it :
for he did not say, "How shall not the minis-
tration of the Spirit be rather in glory? " but,
" exceed in glory ; " deriving the proof from the
arguments before stated. Here he also shows
the superiority, how great it is, saying, ' if I
compare this with that, the glory of the Old
Covenant is not glory at all ; ' not absolutely
laying down that there was no glory, but in view
of the comparison. Wherefore also he added,
" in this respect," that is, in respect of the
comparison. Not that this doth disparage the
Old Covenant, yea rather it highly commen-
deth it : for comparisons are wont to be made
between things which are the same in kind.
Next, he sets on foot yet another argument to
prove the superiority also from a fresh ground.
I
Homily VII.]
HOMILIES ON SECOND CORINTHIANS.
311
What then is this argument? That based upon
duration, saying,
Ver. II. " For if that which passeth away was
with glory, much more that which remaineth is
in glory."
For the one ceased, but the other abideth con-
tinually.
Ver. 12. " Having therefore such a hope, we
use great boldness of speech."
For since when he had heard so many and so
great things concerning the New [Covenant,]
the hearer would be desirous of seeing this glory
manifested to the eye, mark whither he hurleth
him, [even] to the world to come. Wherefore
also he brought forward the "hope," saying,
"Having therefore such a hope." Such? Of
what nature? That we have been counted
worthy of greater things than Moses ; not we
the Apostles only, but also all the faithful. "We
use great boldness of speech." Towards whom ?
tell me. Towards God, or towards the dis-
ciples ? Towards you who are receiving in-
struction, he saith ; that is, we speak every
where with freedom, hiding nothing, withhold-
ing nothing, mistrusting nothing, but speaking
' )penly ; and we have not feared lest we should
wound your eyesight, as Moses did that of the
Jews. For that he alluded to this, hear what
follows ; or rather, it is necessary first to relate
the history, for he himself keeps dwelling upon
it. What then is the history? When, having
received the Tables a second time, Moses came
down, a certain glory darting from his counten-
ance shone so much that the Jews were not able
to approach and talk with him until he put a
veil over his face. And thus it is written in
Exodus, (Ex. xxxiv. 29,34.) "When Moses
came down from the Mount, the two Tables
[were] in his hands. And Moses wist not that
the skin of his countenance was made glorious
to behold. And they were afraid to come nigh
him. And Moses called them, and spake unto
them. And when * Moses had done speaking
with them, he put a veil over his face. But
when he went in before the Lord to speak [with
Him], he took the veil off until he came out."
Putting them in mind then of this history, he
says,
Ver. 13. "And not as Moses, who put a veil
upon his face, so that the children of Israel
should not look steadfastly on the end of that
which was passing away."
Now what he says is of this nature. There is
no need for us to cover ourselves as Moses did;
i" ir ye are able to look upon this glory which we
are encircled with, although it is far greater and
brighter than the other. Seest thou the ad-
vance ? For he that in the former Epistle said,
"I have fed you with milk, not with meat; "
' iiTfiS'r,, so also LXX. E. V. "till."
saith here, " We use great boldness of speech."
And he produces Moses before them, carrying
forward the discourse by means of comparison,
and thus leading his hearer upwards.
And for the present he sets them above the
Jews, saying that ' we have no need of a veil as
he^ had with those he governed ; ' but in what
comes afterwards he advances them even to the
dignity itself of the Lawgiver, or even to a
much greater.
Mean time, however, let us hear what follows
next.
Ver. 14. "But their minds were hardened,
for until this day remaineth the same veil in the
reading of the Old Covenant, [it] not being re-
vealed to them^ that it is done away in
Christ."
See what he establisheth by this. For what
happened then once in the case of Moses, the
same happeneth continually in the case of the
Law. What is said, therefore, is no accusation
of the Law, as neither is it of Moses that he
then veiled himself, but only the senseless Jews.
For the law hath its proper glory, but they were
unable to see it. ' Why therefore are ye per-
plexed,' he saith, ' if they are unable to see this
glory of the Grace, since they saw not that
lesser one of Moses, nor were able to look stead-
fastly upon his countenance? And why are ye
troubled that the Jews believe not Christ, see-
ing at least that they believe not even the Law ?
For they were therefore ignorant of the Grace
also, because they knew not even the Old Cove-
nant nor the glory which was in it. For the
glory of the Law is to turn [men] unto Christ.'
[3] Seest thou how from this consideration
also he takes down the inflation of the Jews ?
By that in which they thought they had the
advantage, namely, that Moses' face shone, he
proves their grossness and groveling nature. Let
them not therefore pride themselves on that,
for what was that to Jews who enjoyed it not?
Wherefore also he keeps on dwelling upon
it, saying one while, "The same veil in
the reading of the old covenant remaineth," it
"not being revealed that it is done away in
Christ:" another while, that "unto this day
when Moses is read," (v. 15.) the same "veil
lieth upon their heart ; " showing that the veil
lieth both on the reading and on their heart ;
and above, " So that the children of Israel could
not look steadfastly upon the face of Moses for
the glory of his countenance ; which" (v. 7.)
glory " was passing away." Than which what
could mark less worth in them ? Seeing that
even of a glory that is to be done away, or
rather is in comparison no glory at all, they are
not able to be spectators, but it is covered from
' i. e., Moses.
' So he reads the text.
312
WORKS OF ST. CHRYSOSTOM.
[Homily VII.
them, "so that they could not steadfastly
look on the end of that which was pass-
ing away ; " that is, of the law, because it
hath an end ; " but their minds were hard-
ened." 'And what,' saith one, ' hath this to
do with the veil then ? ' Because it prefigured
what would be. For not only did they not
then perceive ; but they do not even now see
the Law. And the fault lies with themselves,
for the hardness is that of an unimpressible and
perverse judgment. So that it is we who know
the law also ; but to them not only Grace, but
this as well is covered with a shadow ; '-For
until this day the same veil upon the reading of
the old covenant remaineth," he saith, it " not
being revealed that it is done away in Christ."
Now what he saith is this. This very thing
they cannot see, that it is brought to an end,
because they believe not Christ. For if it be
brought to an end by Christ, as in truth it is
brought to an end, and this the Law said by
anticipation, how will they who receive not
Christ that hath done away the Law, be able to
see that the Law is done away ? And being
incapable of seeing this, it is very plain that
even of the Law itself which asserted these
things, they know not the power nor the full
glory. 'And where,' saith one, 'did it say
this that it is done away in Christ ? ' It did
not say it merely, but also showed it by what
was done. And first indeed by shutting up its
sacrifices and its whole rituaP in one place, the
Temple, and afterwards destroying this. For
had He not meant to bring these to an end and
the whole of the Law concerning them. He
would have done one or other of two things ;
either not destroyed the Temple, or having
destroyed it, not forbidden to sacrifice else-
where. But, as it is, the whole world and
even Jerusalem itself He hath made forbidden
ground for such religious rites ; having allowed
and appointed for them only the Temple.
Then having destroyed this itself afterwards,
He showed completely even by what was done,
that the things of the Law are brought to an
end by Christ ; for the Temple also Christ
destroyed. But if thou wilt see in words as
well how the Law is done away in Christ, hear
the Lawgiver himself speaking thus; "A
Prophet shall the Lord raise up unto you of
your brethren, like unto me ; (Deut. xvii. 15,
19.) Him shall ye hear in all things what-
soever He shall command you. And it shall
come to pass, that every soul which will not
hear that Prophet shall be utterly destroyed^. "
(Acts iii. 22, 23.) Seest thou how the Law
showed that it is done away in Christ ? For
this Prophet, that is, Christ according to the
flesh. Whom Moses commanded them to hear,
made to cease both sabbath and circumcison
and all the other things. And David too, show-
ing the very same thing, said concerning
Christ, "Thou art a Priest after the order of
Melchizedek," (Ps. ex. 4;) not after the order
I of Aaron. Wherefore also Paul, giving a clear
I interpretation of this, says, ' ' The priesthood
being changed, there is made of necessity a
change also of the Law." (Heb. vii. 12.) And in
another place also he says again, " Sacrifice
and offering thou wouldst not. In whole burnt
offerings and sacrifices for sin Thou hadst had
no pleasure : then said I, Lo, I come." (Heb.
X. 5, 7.) And other testimonies far more
numerous than these may be adduced out of the
Old Testament, showing how the Law is done
away by Christ. So that when thou shalt have
forsaken the Law, thou shalt then see the
Law clearly ; but so long as thou boldest by it
j and believest not Christ, thou knowest not
even the Law itself. Wherefore also he added,
to establish this very thing more clearly ;
Ver. 15. "But even unto this day, whenso-
ever Moses is read, a veil lieth upon their
heart."
For since he said that in the reading of the
Old Testament the veil remaineth, lest any
should think that this that is said is from the
obscurity of the Law, he both by other things
showed even before what his meaning was, (for
by saying, " their minds were hardened," he
shows that the fault was their own,) and, in this
place too, again. For he said not, ' The veil
remaineth on the writing, ' but ' ' in the reading ; ' '
(now the reading is the act of those that read ;)
and again, " When Moses is read." He showed
this however with greater clearness in the ex-
pression which follows next, saying unreservedly,
" The veil lieth upon their heart." For even
upon the face of Moses it lay, not because of
Moses, but because of the grossness and carnal
mind of these.
[4.] Havmg then suitably^ accused them, he
points out also the manner of their correction.
And what is this ?
Ver. 16. " Nevertheless when [one] shall turn
to the Lord," which is, to forsake the Law,
" the veil is taken away*."
Seest thou that not over the face of Moses was
there that veil, but over the eyesight of the
* ayi<neiav.
° So Chrysostom, though the LXX agrees with the E. V.
■* [There are various methods of supplying a nominative to the
verb " turn " in this sentence. Calvin makes Moses the subject,
as representing the law which when it is directed to Christ causes
the veil to be removed. Stanley also makes Moses the subject,
but as representing the people, and renders, " When Moses turns
to the Lord, he strips off the veil." But Chrysostom gives what is
the generally accepted view, which is that " the heart of Israel is
that which turns," indicating of course a general conversion (cf.
Rom. xi. 26) yet including the case of each individual that turns
to Christ. As Beet well says, " The Apostle cannot leave his peo-
ple in their darkness without expressing a hope that they will some
day come to the light." C]
Homily VII.]
HOMILIES ON SECOND CORINTHIANS.
313
Jews? For it was done, not that the glory of
Moses might be hidden, but that the Jews might
not see. For they were not capable. So that
in them was the deficiency, for it^ caused not
him to be ignorant of any thing, but them. And
he did not say indeed, " when thou shalt let go
the Law," but he implied it, for "when thou
shalt turn to the Lord, the veil is taken away."
To the very last he^ kept to the history. For
when Moses talked with the Jews he kept his
face covered ; but when he turned to God it
was uncovered. Now this was a type of that
which was to come to pass, that when we have
turned to the Lord, then we shall see the glory
of the Law, and the face of the Lawgiver bare ;
yea rather, not this alone, but we shall then be
even in the same rank with Moses. Seest thou
how he inviteth the Jew unto the faith, by show-
ing, that by coming unto Grace he is able not
only to see Moses, but also to stand in the very
same rank with the Lawgiver. 'For not only,'
he saith, ' shalt thou look on the glory which
then thou sawest not, but thou shalt thyself also
be included in the same glory ; yea rather, in a
greater glory, even so great that that other shall
not seem glory at all when compared with this.'
How and in what manner ? ' Because that when
thou hast turned to the Lord and art included
in the grace, thou wilt enjoy that glory, unto
which the glory of Moses, if compared, is so
much less as to be no glory at all. But still,
small though it be and exceedingly below that
other, whilst thou art a Jew, even this will not
be vouchsafed thee^ ; but having become a be-
liever, it will then be vouchsafed thee to be-
hold even that which is far greater than it. ' And
when he was addressing himself to the believers,
he said, that " that which was made glorious had
no glory;" but here he speaks not so; but
how? "When one shall turn to the Lord, the
veil is taken away: " leading him up by little
and little, and first setting him in Moses' rank,
and then making him partake of the greater
things. For when thou hast seen Moses in
^,'lory, then afterwards thou shalt also turn unto
God and enjoy this greater glory.
[5.] See then from the beginning, how many
things he has laid down, as constituting the dif-
ference and showing the superiority, not the
enmity or contradiction, of the New Covenant
in respect to the old. That, saith he, is letter,
and stone, and a ministration of death, and is
done away : and yet the Jews were not even
vouchsafed this glory. (Or, the glory of this.)
This table is of the flesh, and spirit, and right-
eousness, and remaineth ; and unto all of us is
it vouchsafed, not to one only, as to Moses of
'Or, " He."
'St. Paul.
•Two MSS. insert here, "the Jews of that day therefore saw it
not, nor do they now ;" but Dr. Field rejects the insertion.
the lesser then. (ver. 18.) " For," saith he,
"we all with unveiled face reflecting as a mir-
ror the glory of the Lord," not that of Moses.
But since some maintain that the expression,
" when one shall turn to the Lord," is spoken
of the Son, in contradiction to what is quite
acknowledged ; let us examine the point more
accurately, having first stated the ground on
which they think to establish this. What then
is this? Like, saith one, as it is said, " God is
a Spirit;" (John iv. 24.) so also here, 'The
Lord is a Spirit.' But he did not say, 'The
Lord is a Spirit,' but, " The Spirit is the Lord."
And there is a great difference between this con-
struction and that. For when he is desirous of
speaking so as you say, he does not join the
article to the predicate. And besides, let us
review all his discourse from the first, of whom
hath he spoken? for instance, when he said,
" The letter killeth, but the Spirit giveth life : "
(ver. 6.) and again, "Written not with ink, but
with the Spirit of the living God ; " (ver. 3.) was
he speaking of God, or of the Spirit? It is very
plain that it was of the Spirit ; for unto It he
was calling them from the letter. For lest any,
hearing of the Spirit, and then reflecting that
Moses turned unto the Lord, but himself unto
the Spirit, should think himself to have the
worse, to correct such a suspicion as this, he
says,
Ver. 17. "Now the Spirit is the Lord."
This too is Lord, he says. And that you
may know that he is speaking of the Paraclete,
he added,
" And where the Spirit of the Lord is, there
is liberty."
For surely you will not assert, that he says,
' And where the Lord of the Lord is.'
"Liberty," he said, with reference to the for-
mer bondage. Then, that you may not think
that he is speaking of a time to come, he says,
Ver. 18. " But we all, with unveiled face,
reflecting^ as a mirror the glory of the Lord."
Not that which is brought to an end, but that
which remaineth.
" Are transformed into the same image from
glory to glory, even as from the Lord the
Spirit."
Seest thou how again he places the
Spirit in the rank of God, (vide infra)
—
* This version of the verb was followed by I.iither, Bengel and
others, and is found in the Revised Version. It is objected to by
Meyer, Hodge, Reet i-t a/., as being at variance with the usage of
the language since the middle voice of the verb never has this
meaning elsewhere, and at variance with the context which'lays the
stress on free and unhindered seeing and not upon reflecting But
it is urged in reply th.it Chrysostom may be trusted to know what
Greek usage is, and as to the context the splendor which shone in
Moses's face, that which suggested this whole train of thought,
was a reflection of what he saw in the Mount. Fortunately which-
ever way the point is decided, the blessed result remains for all
believers of a growing transformation into the image of Christ,
from glory to glory (Wiic/ro))! slrengih to strength in Ps. Ixxxiv.
7), i. e., from one degree of glory to another, — a process going on
without intermibsion under the influence of the Lord, the Spirit. C.J
\
3H
WORKS OF ST. CHRYSOSTOM.
[Homily VII.
the
are
and raises them up to the rank of
Apostles. For he said before, "Ye
the Epistle of Christ; and here, " But we all
with open face." Yet they came, like Moses,
bringing a law. But like as we, he says, needed
no veil, so neither ye who received it. And
yet this glory is far greater, for this is not of
our countenance, but of the Spirit ; but never-
theless ye are able as well as we to look steadfastly
upon it. For they indeed could not even by a
mediator, but ye even without a mediator can
[look steadfastly on] a greater. They were not
able to look upon that of Moses, ye even upon
that of the Spirit. Now had the Spirit been at
all inferior, He would not have set down these
things as greater than those. But what is, " we
reflecting as a mirror the glory of the Lord, are
transformed into the same image." This
indeed was shown more clearly when the gifts
of miracles were in operation ; howbeit it is
not even now difficult to see it, for one who
hath believing eyes. For as soon as we are bap-
tized, the soul beameth even more than the sun,
being cleansed by the Spirit ; and not only do
we behold the glory of God, but from it also
receive a sort of splendor. Just as if pure silver
be turned towards the sun's rays, it will itself
also shoot forth rays, not from its own natural
property merely but also from the solar lustre ;
so also doth the soul being cleansed and made
brighter than silver, receive a ray from the
glory of the Spirit, and send it back. Where-
fore also he saith, " Reflecting as a mirror we
are transformed into the same image from
glory," that of the Spirit, " to glory," our own,
that which is generated in us ; and that, of such
sort, as one might expect from the Lord the
Spirit. See how here also he calleth the Spirit,
Lord. And in other places too one may see
that lordship of His. For, saith he, " As they
ministered and fasted unto the Lord, the
Spirit said. Separate me Paul and Barnabas."
(Acts xiii. 2.) For therefore he said, "as they
ministered unto the Lord, Separate me," in
order to show the [Spirit's] equality in honor.
And again Christ saith, " The servant knoweth
not what his lord doeth;" but even as a man
knoweth his own things, so doth the Spirit know
the things of God ; not by being taught [them,]
for so the similitude holdeth not good. Also
the working as He willeth showeth His authority
and lordship. This transformeth us. Thissuffer-
eth not to be conformed to this world ; for such
is the creation of which This is the Author.
For as he saith, " Created in Christ Jesus,"
(Ephes. ii. lo.) so saith he, "Create in me a
clean heart, O God, and renew a right spirit in
jny inward parts". (Ps. li. lo, LXX.)
[6.] Wilt thou that I show thee this also from
the Apostles more obviously to the sense. Con-
sider Paul, whose garments wrought : Peter,
whose very shadows were mighty. (Acts xix,
12; v, 15. XX.) For had they not borne
a King's image and their radiancy been
unapproachable, their garments and shad-
ows had not wrought so mightily. For the
garments of a king are terrible even to robbers.
Wouldest thou see this beaming even through the
body? "Looking steadfastly," said he, "upon
the face of Stephen, they saw it as it had been
the face of an angel." (Acts vi, 15.) But this was
nothing to the glory flashing within. For what
Moses had upon his countenance, that did these
carry about with them on their souls, yea
' rather ' even far more. For that of Moses
indeed was more obvious to the senses, but
this was incorporeal. And like as fire-
bright bodies streaming down from the
shining bodies upon those which lie near
them, impart to them also somewhat of
their own splendor, so truly doth it also hap-
pen with the faithful. Therefore surely they
with whom it is thus are set free from earth, and
have their dreams of the things in the heavens.
Woe is me ! for well is it that we should here
even groan bitterly, for that we who enjoy a
birth so noble do not so much as know what is
said, because we quickly lose the reality, and
are dazzled about the objects of sense. For this
glory, the unspeakable and awful, remaineth in
us for a day or two, and then we quench it,
bringing over it the winter of worldly concerns,
and with the thickness of those clouds repelling
its rays. For worldly things are a winter, and
than winter more lowering. For not frost is
engendered thence nor rain, neither doth it
produce mire and deep swamps; but, things
than all these more grievous, it formeth hell and
the miseries of hell. And as in severe frost all
the limbs are stiffened and are dead, so truly the
soul shuddering in the winter of sins also, per-
formeth none of its proper functions, stiffened,
as it were, by a frost, as to conscience. For what
cold is to the body, that an evil conscience is to
the soul, whence also cometh cowardice. For
nothing is more cowardly than the man that is
rivetted to worldly things ; for such an one lives
the life of Cain, trembling every day. And
why do I mention deaths, and losses, and
offences, and flatteries, and services ? for even
without these he is in fear of ten thousand
vicissitudes. And his coffers indeed are full of
gold, but his soul is not freed from the fear of
poverty. And very reasonably. For he is
moored as it were on rotten and swiftly shifting
things, and even though in his own case he
experienced not the reverse, yet is he undone by
seeing it happen in others ; and great is his
1
Homily VII.]
HOMILIES ON SECOND CORINTHIANS.
315
cowardice, great his unmanliness. For not only
is such an one spiritless as to danger, but also as
to all other things. And if desire of wealth
assail him, he doth not like a free man beat off
the assault ; but like a bought slave, doth all [it
bids], serving the love of money as it were a
severe mistress. If again he have beheld some
comely damsel, down he croucheth at once
made captive, and followeth like a raging dog,
though it behoveth to do the opposite. For
when thou hast beheld a beautiful woman, con-
sider not how thou mayest enjoy thy lust, but
but how be delivered from thy lust. ' And how
is this possible,' saith one? * for loving is not
my own doing.' Whose then? tell me. It is
from the Devil's malice. Thou art quite con-
vinced that that which plotteth against thee is a
devil ; wrestle then and fight with a distemper.
But I cannot, he saith. Come then, let us first
teach thee this, that what happeneth is from
thine own listlessness, and that thou at the first
gavest entrance to the Devil, and now if thou
hast a mind, with much ease mayest drive him
off. They that commit adultery, is it from lust
they commit it, or simply from desire of dan-
gers? Plainly from lust. Do they then there-
fore obtain forgiveness? Certainly not. Why
not? Because the sin is their own. 'But,' saith
one, ' why, pray, string syllogisms ? For my
conscience bears me witness that I wish to repel
the passion ; and cannot, but it keepeth close,
presses me sore, and afflicts me grievously.' O
man, thou dost wish to repel it, but thou dost
not the things repellers should do ; but it is
witli thee just as with a man in a fever, who
drinking of cold streams to the fill, should say,
' How many things I devise with the wish to
quench this fever, and I cannot ; but they
stir up my flame the more.' Let us see then
whether at all thou too dost the things that
inflame, yet thinkest thou art devising such as
quench. ' I do not,' he saith. Tell me then,
what hast thou ever essayed to do in order to
(juench the passion ? and what is it, in fine,
that will increase the passion ? For even suppos-
ing we be not all of us obnoxious to these particu-
lar charges ; (for more may be found who arecap-
t i vated by the love of money than of beauty ; ) still
the remedy to be proposed will be common to
all, both to these and to those. For both that
is an unreasonable passion, and this, is keener
and fiercer than that- When then we have
proved victorious over the greater, it is very
plain that we shall easily subdue the less also.
'And how is it,' saith one, 'that if this be
keener, all persons are not made captive by the
vice, but a greater number are mad after money ?'
Because in the first place this last desire appears
to be unattended with danger : next, although
that of beauty be even fiercer, yet it is more
speedily extinguished ; for were it to continue
like that of money, it would wholly destroy its
captive.
[7.] Come then, let us discourse to you on
this, the love of beauty, and let us see whereby
the mischief is increased ; for so we shall
know whether the fault be ours, or not ours.
And if ours, let us do everything to get the
better of it ; whereas if not ours, why do we
afflict ourselves for nought ? And why do we
not pardon, but find fault, with those who are
made captive by it? Whence then is this love
engendered? 'From comeliness of feature,'
saith one, ' when she that woundeth one is
beautiful and of fair countenance.' It is said
idly and in vain. For if it were beauty that
attracted lovers, then would the maiden who is
such have all men for her lovers ; but if she
hath not all, .this thing cometh not of nature
nor from beauty, but from unchaste eyes. For
it was when by eyeing too curiously^, thou
didst admire and become enamored, that thou
receivedst the shaft. 'And who,' saith one,
' when he sees a beautiful woman, can refrain
from commending her he sees? If then admir-
ing such things cometh not of deliberate choice,
it follows that love depends not on ourselves.'
Stop, O man ! Why dost thou crowd all things
together, running round and round on every
side, and not choosing to see the root of the
evil ? For I see numbers admiring and com-
mending, who yet are not enamored. ' And
how is it possible to admire and not be enam-
ored?' Clamor not, (for this I am coming
to speak of, ) but wait, and thou shalt hear
Moses admiring the son of Jacob, and saying,
"And Joseph was a goodly person, and well
favored exceedingly." (Gen. xxxix. 6, LXX.)
Was he then enamored who speaketh this?
By no means. 'For,' saith he, 'he did not
even see him whom he commended.' We are
affected, however, somewhat similarly towards
beauties also which are described to us, not
only which are beheld. But that thou cavil not
with us on this point : — David, w^as he not
comely exceedingly, and ruddy with beauty of
eyes? (So i Sam. xvi. 12 & xvii. 42. lxx.) and
indeed this beauty of the eyes, is even espec-
ially, a component of beauteousness of more
despotic power than any. Was then any
one enamored of him ? By no means. Then
to be also enamored cometh not [necessarily]
with admiring. For many too have had moth-
ers blooming exceedingly in beauty of person.
What then ? Were their children enamored
of them ? Away with the thought ! but they
admire what they see, yet fall not into a shame-
ful love. ' No, for again this good provision is
' TTepLc'pYWt.
3i6
WORKS OF ST. CHRYSOSTOM.
[Homily VIL
Nature's.' How Nature's? Tell me. 'Be-
cause they are mothers,' he saith. Then hear-
est thou not that Persians, and that without any
compulsion, have intercourse with their own
mothers, and that not one or two individuals,
but a whole nation ? But independent of these,
it is hence also evident that this distemper com-
eth not from bloom of person nor from beauty
merely, but from a listless and wandering soul.
Many at least it is certain, oftentimes, having
passed over thousands of well-favored women,
have given themselves to such as were plainer.
Whence it is evident that love depends not on
beauty : for otherwise, surely, those would
have caught such as fell into it, before these.
What then is its cause? ' For,' saith he, 'if it
be not beauty that causeth love, whence hath it
its beginning and its root ? From a wicked
Demon ?' It hath it indeed, thence also, but
this is not what we are inquiring about, but
whether we ourselves too be not the cause.
For the plot is not theirs only, but along with
them our own too in the first place. For from
no other source is this wicked distemper so en-
gendered as from habit, and flattering words,
and leisure, and idleness, and having nothing
to do. For great, great is the tyranny of habit,
even so great as to be moulded into' a necessity
of nature. Now if it be habit's to gender it,
it is very evident that it is also [habit's] to ex-
tinguish it. Certain it is at least that many
have in this way ceased to be enamored, from
not seeing those they were enamored of. Now
this for a little while indeed appears to be a bit-
ter thing and exceedingly unpleasant ; but in
time it becometh pleasant, and even were they
to wish it, they could not afterwards resume the
passion.
[8.] How then, when without habit one is
taken captive at first sight ? Here also it is in-
dolence of body, or self-indulgence, and not
attending to one's duties, nor being occupied in
necessary business. For such an one, wander-
ing about like some vagabond, is transfixed by
any wickedness; and like a child let loose, any
one that liketh maketh such a soul his slave.
For since it is its wont to be at work, when thou
stoppest its workings in what is good, seeing it
cannot be unemployed, it is compelled to en-
gender what is otherwise. For just as the
earth, when it is not sown nor planted, sends
up simply weeds ; so also the soul, when it hath
nought of necessary things to do, being desirous
by all means to be doing, giveth herself unto
wicked deeds. And as the eye never ceaseth
from seeing, and therefore will see wicked
things, when good things are not set before it ;
so also doth the thought, when it secludes itself
from necessary things, busy itself thereafter
' (cofliffTaffSat. Ben. ix(0i<TTaa0ai, to pass into.
about such as are unprofitable. For that even
the first assault occupation and thought are able
to beat off, is evident from many things. When
then thou hast looked on a beautiful woman,
and wert moved towards her, look no more, and
thou art delivered. ' And how shall I be able
to look no more,' saith he, ' when drawn by
that desire ? ' Give thyself to other things
which may distract the soul, to books, to neces-
sary cares, to protecting others, to assisting the
injured, to prayers, to the wisdom which con-
siders the things to come : with such things as
these bind down thy soul. By these means, not
only shalt thou cure a recent wound, but shalt
wear away a confirmed and inveterate one easily.
For if an insult according to the proverb pre-
vails with the lover to give over his love, how
shall not these spiritual charms ^ much rather be
victorious over the evil, if only we have a mind
to stand aloof. But if we are always conversing
and associating with those who shoot such
arrows at us. and talking with them and hear-
ing what they say, we cherish the distemper.
How then dost thou expect the fire to be
quenched, when day by day thou stirrest up the
flame?
And let this that we have said about habit be
our speech unto the young ; since to those who
are men and taught in heavenly wisdom, stronger
than all is the fear of God, the remembrance
of hell, the desire of the kingdom of heaven ;
for these are able to quench the fire. And
along with these take that thought also, that
what thou seest is nothing else than rheum, and
blood, and juices of decomposed food. ' Yet
a gladsome thing is the bloom of the features,'
saith one. But nothing is more gladsome than
the blossoms of the earth, and these too rot and.
wither. Do not then in this either give heed to
the bloom, but pass on further inward in thy
thought, and stripping off that beauteous skin in
thy thought, scan curiously what lies beneath it.
For even the bodies of the dropsical shine
brightly, and the surface hath nothing offensive ;
but still, shocked with the thought of the humor
stored within we cannot love such persons.
' But languishing is the eye and glancing, and
beautifully arched the brow, and dark the lashes,
and soft the eyeball, and serene the look.' But
see how even this itself again is nothing else
than nerves, and veins, and membranes, and
arteries. Think too, I pray, of this beautiful
eye, when diseased and old, wasting with de-
spair, swelling with anger, how hateful to the
sight it is, how quickly it perisheth, how sooner
even than pictured ones, it is effaced. From
these things make thy mind pass to the true
beauty. ' But,' saith he, ' I do not see beauty
" inwSai.
Homily VIII.J
HOMILIES ON SECOND CORINTHIANS.
17
I of soul.' But if thou wilt choose, thou shalt
i see it : and as the absent beautiful may be with
I the mind admired, though with one's eyes un-
seen, so it is possible to see without eyes beauty
of soul. Hast thou not often sketched a beaute-
ous form, and felt moved unto the drawing?
Image also now beauty of soul, and revel in
that" loveliness. 'But,' saith he, 'I do not
see things incorporeal.' And yet we see these,
rather than the corporeal, with the mind.
Therefore it is, for instance, that although we
see them not, we admire angels also and arch-
angels, and habits of character, and virtue of
soul. And if thou seest a man considerate and
moderate, thou wilt more admire him than that
beautiful countenance. And if thou seest one
insulted, yet bearing it ; wronged, yet giving
way, admire and love such, even though they
be striken in age. For such a thing is the
beauty of the soul ; even in old age it hath many
enamored of it, and it never fadeth, but bloom-
eth for ever. In order then that we also may
gain this beauty, let us go in quest of those that
have it, and be enamored of them. For so
shall we too be able, when we have attained this
beauty, to obtain the good things eternal,
whereof may all we partake, through the grace
and love towards men of our Lord Jesus Christ,
with Whom to the Father, with the Holy Spirit,
be glory and might, for ever and ever. Amen.
HOMILY VIII
2 Cor. iv. i, 2.
Therefore seeing we have this ministry, even as we ob-
tained mercy we faint not, but we have renounced
the hidden things of shame.
Seeing he had uttered great things and had
set himself and all the faithful before Moses,
aware of the height ^ and greatness of what he
had said, observe how he moderates his tone
again. For it was necessary on account of the
false Apostles to exalt 2 his hearers also, and
again to calm down that swelling ; yet not to do
it away, since this would be a trifler's part'.
Wherefore he manages this in another manner,
by showing that not of their own merits was it,
but all of the loving-kindness of God. Where-
fore also he says, "Therefore seeing we have
/ this ministry." For nothing more did we con-
tribute, except that we became ministers, and
made ourselves subservient to the things given
by God. Wherefore he said not ' largess'*,' nor
'supply^,' but 'ministry.' Nor was he con-
tented with this even, but added, " as we ob-
tained mercy." For even this itself, he saith,
the ministering to these things, is of mercy and
loving-kindness. Yet it is mercy's to deliver
from evils, not to give so many good things
besides : but the mercy of God includes this
also.
"We faint not." And this indeed is to be
imputed to His loving-kindness. For the clause,
* UTrepjSoATJ?.
^ iiraipeli'. The Benedictine Latin translates, " necessary to
exalt [himself] both on account of the false Apostles, and his hear-
ers."
* napoxT^v.
' \opTiyiav.
"as we obtained mercy," take to be said with
reference both to the "ministry," and to the
words, "we faint not." And observe how
earnestly he endeavors to lower his own things.
'For,' saith he, 'that one who hath been
counted worthy of such and so great things, and
this from mercy only and loving-kindness,
should show forth such labors, and undergo
dangers, and endure temptations, is no great
matter. Therefore we not only do not sink
down, but we even rejoice and speak boldly.'
For instance, having said, "we faint not," he
added,
Ver. 2. " But we have renounced the hidden
things of shame, not walking in craftiness, nor
handling the word of God deceitfully."
And what are "the hidden things of
shame?" We do not, he saith, profess and
promise great things, and in our actions show
other things, as they do ; wherefore also he
said, " Ye look on things after the outward ap-
pearance ; " but such we are as we appear, not
having any duplicity, nor saying and doing such
things as we ought to hide and veil over with
shame and blushes. And to interpret this, he
added, " not walking in craftiness." For what
they considered to be praise, that he proves to
be shameful and worthy of scorn. But what is,
"in craftiness?" They had the reputation of
taking nothing, but they took and kept it
secret ; they had the character of saints and
approved Apostles, but they were full of num-
berless evil things. But, saith he, "we have
renounced" these things: (for these are what
he also calls the " hidden things of shame ; "
3i8
WORKS OF ST. CHRYSOSTOM.
[Homily VIII.
being such as we appear to be, and keeping
nothing veiled over. And that not in this [our]
life only, but also in the Preaching itself. For
this IS, " nor handling the word of God deceit-
fully."
" But by the manifestation of the truth."
Not by the countenance and the outward
show, but by the very proof of our actions.
" Commending ourselves to every man's con-
science."
For not to believers only, but also to unbe-
lievers, we are manifest ; lying open unto all
that they may test our actions, as they may
choose ; and by this we commend ourselves, not
by acting a part and carrying about a specious
mask. We say then, that we take nothing, and
we call you for witnesses ; we say that we are
conscious of no wickedness, and of this again
we derive the testimony from you, not as they
(sc. false Apostles) who, veiling over their
things, deceive many. But we both set forth
our life before all men ; and we lay bare ^ the
Preaching, so that all comprehend it.
[2.] Then because the unbelievers knew not
its power, he added, this is no fault of ours,
but of their own insensibility. Wherefore also
he saith,
Ver. 3, 4. "But if our Gospel is veiled, it is
veiled in them that are lost ; in whom the God
of this world hath blinded the eyes of the un-
believing."
As he said also before, "To some a savor
from death unto death, to others a savor
from life unto life," (ch. ii. 16.) so he
saith here too. But what is " the God of this
world?" Those that are infected with Mar-
cion's notions 2, affirm that this is said of the
Creator, the just only, and not good ; for they
say that there is a certain God, just and not
good. But the Manichees ^ say that the devil
is here intended, desiring from this passage to
introduce another creator of the world besides
the True One, very senselessly. For the Scrip-
ture useth often to employ the term God, not in
regard of the dignity of that so designated, but
of the weakness of those in subjection to it ; as
when it calls Mammon lord, and the belly
god. But neither is the belly therefore God,
nor Mammon Lord, save only of those who bow
down themselves to them. But we assert of
this passage that it is spoken neither of the
devil nor of another creator, but of the God of
the Universe, and that it is to be read thus ;
"God hath blinded the minds of the unbeliev-
ers of this world^." For the world to come
* aTToyy/Lti/oOjaei'.
' See Epiphanius adv. Hcer. lib, i. torn, iii. 33.
' For a full account of Manichscism, see Library of the
Fathers, St. Augustin's Confessions, Note A.
* [This is one of the few instances in which the expositor allowed
himself to be diverted by dogmatic considerations from the true
meaning of the word. It is exceedingly awkward to make of this
hath no unbelievers ; but the present only.
But if any one should read it even otherwise, as,
for instance, " the God of this world ; " neither
doth this afford any handle, for this doth not
show Him to be the God of this world only.
For He is called "the God of Heaven," (Ps.
cxxxvi. 26. (S:c.) yet is He not the God of
Heaven only ; and we say, ' God of the presei t
day ;' yet we say this not as limiting His power
to it alone. And moreover He is called the
" God of Abraham, and the God of Isaac, and
the God of Jacob;" (Exod. iii. 6. &c.) and
yet He is not the God of them alone. And
one may find many other like testimonies in the
Scriptures. How then ' ' hath " He " blinded ' '
them? Not by working unto this end; away
with the thought ! but by suffering and allow-
ing it. For it is usual with the Scripture so to
speak, as when it saith, "God gave them up
unto a reprobate mind." For when they
themselves first disbelieved, and rendered them-
selves unworthy to see the mysteries; He Him-
self also thereafter permitted it. But what did
it behove Him to do? To draw them by force,
and reveal to those who would not see? But so
they would have despised the more, and would
not have seen either. Wherefore also he added,
" That the light of the Gospel of the glory of
Christ should not dawn upon them."
Not that they might disbelieve in God, but
that unbelief might not see what are the things
within, as also He enjoined us, commanding
not to " cast the pearls before the swine."
(Matt, vii. 6.) For had He revealed even to
those who disbelieve, their disease would have
been the rather aggravated. For if one com-
pel a man laboring under ophthalmia to look
at the sunbeams, he the rather increases his in-
firmity. Therefore the physicians^ even shut them
up in darkness, so as not to aggravate their dis-
order. So then here also we must consider that
these persons indeed became unbelievers of
themselves, but having become so, they no longer
saw the secret things of the Gospel, God
thenceforth excluding its beams from them.
ivorld depend upon unbelievers, and not upon the substantive
God which immediately precedes. The natural and legitimate
construction is the one given in both the English versions, " the
God of this world (or age)." But Chrysostom was led to depart
from it, as Augustine was afterwards, and Origen and Tertullian
had been before, by a desire to resist the Marcionites and the
Manichaeans who were accustomed to quote this passage in favor
of their doctrine of two eternal principles, the one good, the other
evil. But the ordinary rendering of the phrase gives no counte-
nance to the Duaiisiit, which for so many centuries opposed and
embarrassed the early Church. It is, alas, too certain that Satan
rules this world as if he were a God, and from the multitude he
receives the service which is due to the Most High alone, but this
fact by no means exalts him to an equality with the maker of all or
makes him an original and and co-eternal principle of life and
action. It is because men turn away from the glory of God as it
shines in the face of Jesus Christ that God permits Satan to de-
stroy, in whole or in part, their capacity for spiritual vision.
Such a work is eminently appropriate in him who is prince of " the
world-rulers of this darkness (Ephes. vi. 12 Rev. Ver.), and the
element of whose being is deceit and falsehood. C.]
' Literally "physicians' sons."
Homily VIII.]
HOMILIES ON SECOND CORINTHIANS.
319
As also he said to the disciples, "There-
fore I speak unto them in proverbs^ (Mat.
xiii, 73.) because hearing they hear not."
But what I say may also become clearer by an
example ; suppose a Greek, accounting our re-
ligion- to be fables. This man then, how will
he be more advantaged ? by going in and seeing
the mysteries, or^ by remaining without ? There-
fore he says, ' ' That the light should not dawn up-
on them," still dwelling on the history of Moses.
For what happened to the Jews in his case, this
happeneth to all unbelievers in the case of the
Gospel. And what is that which is overshad-
owed, and which is not illuminated unto them ?
Hear him saying, " That the light of the glor-
ious Gospel of Christ who is the Image of God,
should not dawn upon them." Namely, that the
Cross is the salvation of the world, and His
glory ; that this Crucified One himself is about
to come with much splendor ; all the other
things, those present, those to come, those seen,
those not seen, the unspeakable splendor of the
things looked for. Therefore also he said,
• ' dawn , ' ' that thou mayest not look for the
whole here, for that which is [here] given is
only, as it were, a little dawning of the Spirit,
rherefore, also above as indicating this, he
spoke of "savor;" (c. ii. 16.) and again,
•' earnest," (c. i. 22.) showing that the greater
jjart remaineth there. But neverthelesss all
these things have been hidden from them ;
but had been hidden because they disbe-
lieved first. Then to show that they are not
only ignorant of the Glory of Christ, but of
the Father's also, since they know not His, he
added, "Who is the Image of God?" For
do not halt at Christ only. For as by Him
thou seest the Father, so if thou art ignorant
of His Glory, neither wilt thou know the
Father's.
[3.] Ver. 5. " For we preach not ourselves,
but Christ Jesus as Lord, and ourselves as your
servants for Jesus' sake."
And what is the nature of the connexion
there ? What hath this in common with what
has been said ? He either hints at them^ as
exalting themselves, and persuading the disci-
ples to name themselves after them : as he said
in the former Epistle, " I am of Paul and
I of ApoUos ;" or else another thing of the
gravest character. What then is this? Seeing
that they waged fierce war against them, and
plotted against them on every side ; ' Is it,' he
says, ' with us ye fight and war ? [Nay but]
with Him that is preached by us, "for we
|)reach not ourselves." I am a servant, I am
[but] a minister even of those who receive the
' Rec. Text " parables."
- Ta riixiTepa.
= Or "than."
* Sc. the false Apostles.
21
Gospel, transacting every thing for Another,
and for His glory doing whatsover I do. Sa
that in warring against me thou throwest down
what is His. For so far am I from turning to-
my own personal advantage any part of the
Gospel, that I will not refuse to be even your
servant for Christ's sake ; seeing it seemed
good to Him so to honor you, seeing He so
loved you and did all things for you.' Wherefore
also he saith, " and ourselves your servants for
Christ's sake." Seest thou a soul pure from
glory? ' For in truth,' saith he, ' we not only
do not take to ourselves'^ aught of our Master's,
but even to you we submit ourselves for His sake.'
Ver. 6. " Seeing it is God that said. Light
shall shine out of darkness, whoshined in your^
hearts."
Seest thou how again to those who were de-
sirous of seeing that surpassing glory, I mean
that of Moses, he shows it flashing with added
lustre'' ? ' As upon the face of Moses, so also
hath it shined unto your hearts,' he saith. And
first, he puts them in mind of what was made
in the beginning of the Creation, sensible light
and darkness sensible, showing that this creation
is greater. And where commanded He light to
shine out of darkness ? In the beginning and
in prelude to the Creation ; for, saith he,
" Darkness was upon the face of the deep. And
God said. Let there be light, and there was
light." Howbeit then indeed He said, " Let it
be, and it was : " but now He said nothing,
but Himself became Light for us. For he^
said not, ' hath also now commanded,' but
"hath" Himself "shined." Therefore neither
do we see sensible objects by the shining of
this Light, but God Himself through Christ.
Seest thou the invariableness^ in the Trinity ?
For of the Spirit, he says, " But we all with
unveiled face reflecting in a mirror the glory of
the Lord, are transformed into the same image
from glory to glory even as from the Lord the
Spirit." (c. iii. 18.) And of the Son ; "That
the light of the glorious Gospel of Christ, Who
is the Image of God, should not dawn upon
them." (v. 4.) And of the Father; "He that
said Light shall shine out of darkness shined in
your hearts, to give the light of the knowledge
of the glory of God in the face of Christ." For
as when he had said, " Of the Gospel of the
glory of Christ," he added, " Who is the Image
of God," showing that they were deprived
of His'" glory also ; So after saying, ' ' the knowl-
edge of God," he added, "in the face of
Christ,'' to show that through Him we know
' i'O(T<}>i.i6iJLe0a.
' " < )ur " Kl-c. Text, [which is correct.
'' jLtera iTpoa$riKri<;.
' The Apostle.
' airapakKoKTOV
'" God's.
C]
320
WORKS OF ST. CHRYSOSTOM.
[Homily VIII.
the Father, even as through the Spirit also we
are brought unto Him.
Ver. 7. " But we have this treasure in earth-
en vessels, that the exceeding greatness of the
power may be of God, and not from ourselves."
For seeing he had spoken many and great
things of the unspeakable glory, lest any should
say, ' And how enjoying so great a glory remain
we in a mortal body ? ' he saith, that this very
thing is indeed the chiefest marvel and a very
great example of the power of God, that an
earthen vessel hath been enabled to bear so
great a brightness and to keep so high a treas-
ure. And therefore as admiring this, he said,
"That the exceeding greatness of the power
may be of God, and not from ourselves ;" again
alluding to those who gloried in themselves.
For both the greatness of the things given and
the weakness of them that receive show His
power ; in that He not only gave great things,
but also to those who are little. For he used
the term "earthen " in allusion to the frailty'
of our mortal nature, and to declare the weak-
ness of our flesh. For it is nothing better con-
stituted than earthenware; so is it soon dam-
aged, and by death and disease and variations
of temperature and ten thousand other things
easily dissolved. And he said these things both
to take down their inflation, and to show to all
tffat none of the things we hold^ is human. For
then is the power of God chiefly conspicuous,
when by vile it worketh mighty things. Where-
fore also in another place He said, " For My
power is made perfect in weakness." (2 Cor.
xii. 9.) And indeed in the Old [Testament]
whole hosts of barbarians were turned to flight
by gnats and flies, wherefore also He calleth the
caterpillar His mighty force'; (Joel ii. 25.) and
in the beginning, by only confounding tongues,
He put a stop to that great tower in Babylon.
And in their wars too, at one time. He routed
innumerable hosts by three hundred men ; at
another He overthrew cities by trumpets ; and
afterwards by a little and poor* stripling, David,
He turned to flight the whole array of barbar-
ians. So then here also, sending forth twelve
only He overcame the world ; twelve, and those,
persecuted, warred against.
[4.] Let us then be amazed at the Power of
God, admire, adore it. Let us ask Jews, let us
ask Greeks, who persuaded the whole world to
desert from their fathers' usages, and to go over
to another way of life? The fisherman, or the
tentmaker? the publican, or the unlearned and
ignorant? And how can these things stand
with reason, except it were Divine Power which
achieveth all by their means? And what too did
* TO evOpavaTou.
^ Toiv Ka$ T/fia?.
" Svvaini.i'. Lxx. A. V. army. Gen. ii.
* euTcAoOs.
they say to persuade them? ' Be baptized in the
Name of The Crucified.' Of what kind of
man'^? One they had not seen nor looked upon.
But nevertheless saying and preaching these
things, they persuaded them that they who gave
them oracles, and whom they had received by
tradition from their forefathers, were no Gods :
whilst this Christ, He Who was nailed [to the
wood,] drew them all unto Himself. And yet
that He was indeed crucified and buried, was
manifest in a manner to all ; but that He was
risen again, none save a few saw. But still of
this too they persuaded those who had not
beheld ; and not that He rose again only, but
that He ascended also into Heaven, and cometh
to judge quick and dead. Whence then the
persuasiveness of these sayings, tell me? From
nothing else than the Power of God. For, in
the first place, innovation itself^ was offensive to
all ; but when too one innovates in such things,
the matter becomes more grievous : when one
tears up^ the foundations of ancient custom,
when one plucks laws from their seat. And
besides all this, neither did the heralds seem
worthy of credit, but they were both of a nation
hated amongst all men, and were timorous and
ignorant. Whence then overcame they the
world? Whence cast they out you, and those
your forefathers who were reputed to be philoso-
phers, along with their very gods? Is it not
quite evident that it was from having God with
them ? For neither are these successes of
human, but of some divine and unspeakable,
power. 'No,' saith one, 'but of witchcraft.'
Then certainly ought the power of the demons
to have increased and the worship of idols to
have extended. How then have they been over-
thrown and have vanished, and our things the
reverse of these ? So that from this even it is
manifest that what was done was the decree of
God ; and not from the Preaching only, but also
from the rule of life itself. For when was vir-
ginity so largely planted every where in the
world? when contempt of wealth, and of life,
and of all things besides? For such as were
wicked and wizards, would have effected noth-
ing like this, but the contrary in all respects :
whilst these introduced amongst us the life of
angels ; and not introduced merely, but estab-
lished it in our own land, in that of the barbarians,
in the very extremities of the earth. Whence
it is manifest that it was the power of Christ
every where that effected all, which every
where shineth, and swifter than any lightning
illumeth the hearts of men. All these things,
then, considering, and accepting what hath
been done as a clear proof of the promise
' ndiov.
^ So one MS. at any rate ; Ben.
^ avanoxKevr).
' this innovation."
HOMII.Y IX.]
HOMILIES ON SECOND CORINTHIANS.
321
of the things to come, worship with us the
invincible might of The Crucified, that
ye may both escape the intolerable punish-
ments, and obtain the everlasting kingdom ; of
which may all we partake through the grace
and love towards men of our Lord Jesus
Christ ; to Whom be glory world without end.
Amen.
HOMILY IX.
2 Cor. iv. 8, 9.
We are pressed on every side, yet not straitened ; per-
plexed, yet not unto despair ; pursued, yet not for-
saken.
He still dwells upon proving that the whole
work is to be ascribed to the power of God,
repressing the highmindedness of those that
glory in themselves. 'For not this only,' saith
he, ' is marvelous, that we keep this treasure in
earthen vessels, but that even when enduring
ten thousand hardships, and battered' on every
side, we [still] preserve and lose it not. Yet
though there were a vessel of adamant, it would
neither have been strong enough to carry so vast
a treasure, nor have sufficed against so many
machinations ; yet, as it is, it both bears it and
suffers no harm, through God's grace.' For,
■' we are pressed on every side," saith he, "but
not straitened." What is, "on every side?"
' In respect of our foes, in respect of our
friends, in respect of necessaries, in respect of
other needs, by them which be hostile, by them
of our own household.' "Yet not straitened."
And see how he speaks contrarieties, that thence
also he may show the strength of God. For,
"we are pressed on every side, yet not strait-
ened." saith he ; "perplexed, yet not unto des-
pair ; " that is, ' we do not quite fall off. For
we are often, indeed, wrong in our calculations-,
and miss our aim, yet not so as to fall away from
what is set before us : for these things are per-
mitted by God for our discipline, not for our
defeat.'
Ver. 9. "Pursued, yet not forsaken ; smit-
ten down, yet not destroyed."
For these trials do indeed befal, but not the
conseqtiences of the trials. And this indeed
through the power and Grace of God. In other
places indeed he says that these things were per-
mitted in order both to their own^ humble-
mindedness, and to the safety of others : for
"that I should not be e.xalted overmuch, there
was given to me a thorn," (2 Cor. xii. 7; ib. 6.)
' jTfpiitpoi/dnei'oi, a term especially used of striking upon vessels,
to sound them.
^ aAoyov^eSa. The Ben. F.d. has a\yoiix(v in defiance of MSS.
* i. e., the Apostles',
he says : and again, " Lest any man should ac-
count of me above that which he seeth me to
be, or heareth from me;" and in another
place again, "that we should not trust in
ourselves:" (2 Cor. i. 9.) here, however,
that the power of God might be mani-
fested. Seest thou how great the gain of his
trials? For it both showed the power of God,
and more disclosed His grace. For, saith He,
" My grace is sufficient for thee." (2 Cor. xii.
9.) It also anointed them unto lowliness of
mind, and prepared them for keeping down the
rest, and made them to be more hardy. " For
patience," saith he, " worketh probation, and
probation hope." (Rom. v. 4.) For they who
had fallen into ten thousand dangers and
through the hope they had in God had been
recovered*, were taught to hold by it more and
more in all things.
Ver. 10. "Always bearing about in the
body the dying of the Lord Jesus, that the life
also of Jesus may be manifested in our body."
And what is the " dying of the Lord Jesus,"
which they bare about? Their daily deaths by
which also the resurrection was showed. 'For
if any believe not,' he says, 'that Jesus died
and rose again, beholding us every day die
and rise again, let him believe henceforward
in the resurrection.' Seest thou how he has
discovered yet another reason for the trials?
What then is this reason? "That his life also
may be manifested in our body." He says, ' by
snatching us out of the perils. So that this
which seems a mark of weakness and destititu-
tion, this. [I say,] proclaims His resurrection.
For His power had not so appeared in our suf-
fering no unpleasantness, as it is now shown in
our suffering indeed, but without being overcome.'
Ver. II. "For we which live are also'^ de-
livered unto death for Jesus' sake, that the life
also of Jesus may be manifested in us in our
mortal flesh."
' avtveyKOVT€^.
* So Chrysostom : Rec. text " .-ilways," [which is correct. C]
Just below he inserts, as will be seen, " in us," [without authority.
C]
322
WORKS OF ST. CHRYSOSTOM.
[Hi.MlLY IX.
For every where when he has said any thing
obscure, he interprets himself again. So he
has done here also, giving a clear interpreta-
tion of this which I have cited. ' For there-
fore, "we are delivered,"' he says, 'in other
words, we bear about His dying that the power
of His life may be made manifest, who pjermit-
teth not mortal flesh, though undergoing so
great sufferings, to be overcome by the snow-
storm of these calamities.' And it may be
taken too in another way. How ? As he says
in another place, "If we die with him, we
shall also live with Him." (2 Tim. ii. 11.)
' For as we endure His dying now, and
choose whilst living to die for His sake : so
also will he choose, when we are dead, to beget
us then unto life. For if we from life come
into death. He also will from death lead us by
the hand into life.'
Ver. 12. "So then death worketh in us, but
life in you."
Speaking no more of death in the strict
senseS but of trials and of rest. ' For we in-
deed,' he says, 'are in perils and trials, but ye
in rest ; reaping the life which is the fruit of
these perils. And we indeed endure the dan-
gerous, but ye enjoy the good things; for ye
undergo not so great trials.'
[2.] Ver. 13. "But having the same spirit
of faith, according to that which is written, I
believed, and therefore did I speak ; we also be-
lieve, and therefore also we speak ; that^ He
which raised up the Lord Jesus, shall raise up
us also by Jesus." (Ps. cxvi. 10.)
He has reminded us of a Psalm which
abounds in heavenly wisdom^, and is especially
fitted to encourage* in dangers. For this say-
ing that just man uttered when he was in great
dangers, and from which there was no other
possibility of recovery than by the aid of God.
Since then kindred circumstances are most ef-
fective in comforting, therefore he says, " hav-
ing the same Spirit;" that is, 'by the same
succor by which he was saved, we also are
saved ; by the Spirit through which he spake,
we also speak.' Whence he shows, that
between the New and Old Covenants great
harmony exists, and that the same Spirit
wrought in either ; and that not we alone are in
dangers, but all those of old were so too ; and
that we must find a remedy^ through faith and
hope, and not seek at once to be released from
what is laid upon us. For having showed by
arguments the resurrection and the life, and
that the danger was not a mark of helplessness
or destitution ; he thenceforward brings in faith
' Literally, the death.
'J Kno".ving that &c. Rec. Text [which is well sustained. C.]
^ <^tAoa"0</>ta»'.
* aAet<^eti'.
' Siop9ov<Tdai.
also-, and to it commits the whole. But still of
this also, he furnishes a proof, the resurrection,
namely, of Christ, saying, "we also believe,
and therefore also we speak." What do we be-
lieve ? tell me.
Ver. 14, 15. "That He which raised up
Jesus, shall raise up also,^ and shall present us
with you. For all things are for your sakes,
that the grace, being multiplied through the
many, may cause the thanksgiving to abound
unto the glory of God."
Again, he fills them with lofty thoughts^,
that they may not hold themselves indebted to
men, I mean to the false Apostles. For the
whole is of God Who willeth to bestow upon
many, so that the grace may appear the greater.
For your sakes, therefore, was the resurrection
and all the other things. For He did not these
things for the sake of one only, but of all.
Ver. 16. "Wherefore we faint not; but
though our outward man is decaying, yet the
inward man is renewed day by day."
How does it decay? Being scourged, being
persecuted, suffering ten thousand extremities.
" Yet the inward man is renewed day by day."
How is it renewed? By faith, by hope, by a
forward will, finally, by braving those extremi-
ties. For in proportion as the body suffers ten
thousand things, in the like proportion hath the
soul goodlier hopes and becometh brighter, like
gold refined in the fire more and, more. And
see how he brings to nothing the sorrows of this
present life.
Ver. 17. 18. "For the Might affliction," he
saith, "which is for the moment, worketh*
more and more exceedingly an eternal weight
of glory; while we look not at the things which
are seen, but at the things which are not seen."
Having closed the question by a reference to
hope, (and, as he said in his Epistle to the
Romans, "We are saved by hope, but hope
that is seen is not hope ; " (Rom. viii. 24.) es-
tablishing the same point here also,) he sets side
by side the things present with the things to come,
the momentary with the eternal, the light with
the weighty, the affliction with the glory. And
neither is he content with this, but he addeth
another expression, doubling it and saying,
" more and more exceedingly >"." Next he also
shows the mode how so great afflictions are
light. How then light? "While we look not
at the things that are seen, but at the things that
* [It is singular that the preacher in citing this verse omitted a
clause of great importance, found in all the chief MSS., viz.,
7tn'th yesus, words which teach that believers are raised up in
union with Christ and by virtue of that union, and therefore in his
fellowship and likeness. This it is that made the resurrection the
one great, all-absorbing object of anticipation and desire to the
early Christians. They were to be with their Lord and like him.
C]
^Our, A. v., [the true text.]
' U'orketh/or us, A. V., [the true text ]
'^'*ca0* VTTip^oKr\v e'l? UTrep^oiJAi/.
I
I
Homily IX.]
HOMILIES ON SFXOND CORINTHIANS.
323
are not seen." So will both this present be
light and that future great, if we withdraw
ourselves from the things that are seen. " For
the things that are seen are temporal." (v. 18.)
Therefore the afflictions are so too. " But the
things that are not seen are eternal." There-
fore the crowns are so also. .A.nd he said not
the afflictions are so, but "the things that are
seen;" all of them, whether punishment or
rest, so that we should be neither puffed up by
the one nor overborne ^ by the other. And
therefore when speaking of the things to come,
he said not the kingdom is eternal ; but, "■ the
things which are not seen are eternal," whether
they be a kingdom, or again punishment ; so as
both to alarm by the one and to encourage by the
other.
[3.] Since then "the things that are seen
are temporal, but the things that are not seen
are eternal," let us look to them. For what
excuse even can we have, if we choose the
temporal instead of the eternal ? For even if
the present be pleasurable, yet it is not abid-
ins: ; whilst the woe it entails is abid-
ing and irremissible. For what excuse will
they have who have been counted worthy of the
Spirit and have enjoyed so great a gift, if they
become of grovelling mind and fall down to the
earth. For I hear many saying these words
worthy of all scorn, ' Give me to-day and take to-
morrow.' 'For,' saith one, 'if indeed there
be such things there as ye affirm, then it is one
for one; but if there be no such thing at all,
then it is two for nothing.' What can be more
lawless than tjiese words? or what more idle
prating^? We are discoursing about Heaven
and those unspeakable good things ; and thou
bringest forth unto us the terms of the race-
course ^, yet art not ashamed nor hidest thy face,
whilst uttering such things as befit maniacs?
Blushest thou not that art so rivetted to the pre-
sent things? Wilt thou not cease from being dis-
traught and beside thyself, and in youth a
dotard? Were Greeks indeed to talk in this
way, it were no marvel : but that believers
should vent such dotage, of what forgiveness
doth it admit? For dost thou hold those im-
mortal hopes in utter suspicion ? Dost thou
think these things to be utterly doubtful ? And
in what are these things deserving of pardon ?
' And who hath come,' saith one, ' and brought
back word what is there ? ' Of men indeed not any
one, but God, more trustworthy than all, hath
declared these things. But thou beholdest not
■what is there. Neither dost thou see God.
Wilt thou then deny that there is a God, because
thou seest Him not? 'Yes,' he replies, ' I
' |3id^ccrdai.
^ X.rfpui5d(TTcpov.
' in-TToSpo/jiiiui'. Vid. Field .4««.
firmly believe there is a God.' If then an infi-
del should ask thee, ' And who came from
Heaven and brought back word of this ? ' what
wilt thou answer ? Whence dost thou know that
there is a God? ' From the things that are seen,'
he answers, ' from the fair order existing through
the whole creation, from its being manifest to
all.' Therefore receive also in the same way
the doctrine of the judgment. -How?' he
asks. I will question thee, and do thou answer
me. Is this God just, and will He render to
each according to his deserving? or, on the
contrary, doth He will the wicked should live
happily and in luxury, and the good in the con-
trary things? ' By no means,' he answers, ' for
man even would not feel thus.' Where then
shall they who have done virtuously here, enjoy
the things that be good? and where the wicked
the opposites, except there is to be a life and
retribution hereafter? Seest thou that at present
it is one for one, and not two for one. But I
will show thee, as I proceed, that it is not even
one against one, but it shall be for the righteous
two for nothing ; and for the sinners and those
that live here riotously, quite the contrary. For
they that have lived riotously here have received
not even one for one ; but those who pass their
life in virtue two for nothing *. For who are at
in rest, they that have abused this present life,
or they that followed heavenly wisdom? Per-
haps thou wilt say the former, but I prove it of
the latter, summoning for my witnesses those
very men that have enjoyed these present things ;
and they will not be so shameless as to deny
what I am going to say. For oftentimes have
they imprecated curses upon matchmakers ^ and
upon the day that their bridal chamber *■ was
wreathed, and have proclaimed them happ)^ who
have not married. Many too of the young,
even when they might have married, have re-
fused for no other reason than the troul)le-
someness of the thing. And this I say, not
as accusing marriage; for it is "honorable;"
(Heb. xiii. 4.) but those who have used it
amiss. Now if they who have lived a mar-
ried life, often considered their life not worth
the living ; what shall we say of those who have
been swept down into whores' deep pits, and
are more slavishly and wretchedly treated than
any captive? what of those who have grown
rotten in luxury and have enveloped their bodies
with a thousand diseases? ' But it is a pleasure
to be had in honor.' Yea, rather, nothing is
bitterer than this slavery. For he that seeketh
vain honor is more servile than any slave, art!
desirous of pleasing any body ; but he that
treads it under foot is superior to all, who careth
* " For one," Kened., against most MSS.
* TTpotil'rjfTTOtaLi;.
*^ at 7ra(TTu6i9.
324
WORKS OF ST. CHRYSOSTOM.
[HOMII.Y IX.
not for the glory that cometh from others. ' But
the possession of wealth is desirable.' Yet^we
have often shown that they who are loose from
it and have nothing, enjoy greater riches and
repose. ' But to be drunken is pleasant.' But
who will say this? Surely then if to be without
riches is pleasanter than to have them, and not
to marry than to marry, and not to seek vain-
glory than to seek it, and not to live luxuriously
than to live so ; even in this world they who
are not riveted to those present things have the
advantage. And as yet I say not how that
the former, even though he be racked with ten
thousand tortures, hath that good hope to carry
him through : whilst the latter, even though he
is in the enjoyment of a thousand delights, hath
the fear of the future disquieting and confound-
ing his pleasure. For this, too, is no light sort
of punishment ; nor therefore the contrary, of
enjoyment and repose. And besides these there
is a third sort. And what is this? In that the
things of worldly delight do not even whilst
they are present appear such, being refuted ^
both by nature and time ; but the others not
only are, but also abide immovable. Seest thou
that we shall be able to put not two for nothing
only, but three even, and five, and ten, and
twenty, and ten thousand for nothing? But
that thou mayest learn this same truth by an
example also, — the rich man and Lazarus, —
the one enjoyed the things present, the other
those to come. (Luke xvi. 19. &c. ) Seems it
then to thee to be one and one, to be punished
throughout all time, and to be an hungered
for a little season? to be diseased in thy
corruptible body, and to scorch ^ miserably
in an undying one ? to be crowned and live in
undying delights after that little sickness, and
to be endlessly tormented after that short enjoy-
ment of his goods. And who will say this?
For what wilt thou we should compare? the
quantity? the quality? the rank? the decision
of God ^ concerning each ? How long will ye
utter the words of beetles that are for ever wal-
lowing in-dung ! For these are not the words of
reasoning men, to throw away a soul which is so
precious for nothing, when there needeth little
labor to receive heaven. Wilt thou that I teach
thee also in another way that there is an awful
tribunal there? Open the doors of thy conscience,
and behold the judge that sitteth in thine heart.
Now if thou condemnest thyself, although a
lover of thyself, and canst not refrain from pass-
ing a righteous verdict, will not God much
rather make great provision for that which is
just, and pass that impartial judgment upon all ;
or will He permit everything to go on loosely
'^ aTroTrjyavL^€<T0ai .
'Tofn". The Ben. translate '
and at random? And who will say this? No
one ; but both Greeks and barbarians, both
poets and philosophers, yea the whole race of
men in this agree with us, though differing in
particulars *, and affirm that there are tribunals
of some sort in Hades ; so manifest and uncon-
troverted is the thing,
[4.] ' And wherefore,' saith one, ' doth he
not punish here ? ' That He may display that
longsuffering of His, and may offer to us the
salvation that cometh by repentance, and not
make our race to be swept away, nor pluck away
those who by an excellent change are able to be
saved, before that salvation. For if he instantly
punished upon the commission of sins, and
destroyed, how should Paul have been saved,
how should Peter, the chief teachers of the
world ? How should David have reaped the
salvation that came by his repentance? How
the Galatians ? How many others ? For this
reason then He neither exacts the penalty from
all here, (but only from some out of all,) nor
yet there from all, but from one here, and from
another there; that He may both rouse those
who are exceedingly insensible by means of
those whom He punishes, and may cause them
to expect the future things by those whom He
punishes not. Or seest thou not many punished
here, as those, for instance, who were buried
under the ruins of that tower; (Luke xiii. 4,
7.) as those whose blood Pilate mingled with
their sacrifices ; as those who perished by an
untimely death amongst the Corinthians, be-
cause they partook unworthily of the mysteries
(I Cor. xi. 30.) ; as Pharaoh; as those of the
Jews who were slain by the barbarians; as many
others, both then, and now, and continually ?
And yet others too, having sinned in many
things, departed without suffering the penalty
here ; as the rich man in the story of Lazarus ;
as many others. (Luke xvi.) Now these things
He does, both to arouse those who quite dis-
believe^ in the things to come, and to make
those who do believe and are careless more dili-
gent. "For God is a righteous Judge, and
strong, and longsuffering, and visits not with
wrath every day." (Ps. vii. 11. LXX.) But if
we abuse His longsuffering, there will come a
time when He will no more be longsuffering
even for a little, but will straightway inflict the
penalty.
Let us not then, in order that for a single
moment (for such is this present life) we may
live luxuriously, draw on ourselves punishment
through endless ages : but let us toil for a mom-
ent, that we may be crowned for ever. See ye
not that even in worldly things most men act in
this manner ; and choose a brief toil in order to
ordinet'i Dei ant senieniiam.'
' ci (cat /X17 ojLLO(aj9.
' fitaTTtO'Toi'i'Ta?.
1
HOMII.Y IX.]
HOMILIES ON SECOND CORINTHIANS.
32s
a long rest, even though the opposite falls out
unto them ? For in this life indeed there is an
equal portion of toils and reward ; yea, often,
on the contrary, the toil is endless whilst the
fruit is little, or not even a little ; but in the
case of the kingdom conversely, the labor is
little whilst the pleasure is great and boundless.
For consider : the husbandman we^rieth himself
the whole year through, and at the very end of
his hope ofttimes misses of the fruit * of those
many toils. The shipmaster again and the
soldier, until extreme old age, are occupied with
wars and labors; and oftentimes hath each of
them departed, the one with the loss of his
wealthy cargoes, the other, along with victory, of
life itself. What excuse then shall we have, tell
me, if in worldly matters indeed we prefer what
is laborious in order that we may rest for a
little, or not a little even ; (for the hope of this
is uncertain ;) but in spiritual things do the con-
verse of this and draw upon ourselves unutter-
able punishment for a little sloth ? Wherefore I
beseech you all, though late, yet still at length
to recover from this frenzy. For none shall
deliver us in that day ; neither brother, nor
father, nor child, nor friend, nor neighbor, nor
any other : but if our works play us false, all
will be over and we must needs ^ perish. How
many lamentations did that rich man make,
and besought the Patriarch and begged that
Lazarus might be sent ! But hear what Abra-
ham said unto him: "There is a gulf^ betwixt
us and you, so that they who wish to go forth
cannot pass thither." (Luke xvi. 26.) How many
petitions did those virgins make to their fellows
for a little oil ! But hear what they also say ;
" Peradventure there will not be enough for you
and for us ; " (Mat. xxv. 9.) and none was
able to bring them in to the bridal chamber.
Thinking then on these things let us also be
careful of that which is our life. For mention
what toils soever and bring forward besides
what punishment soever ; all these combined
will be nothing in comparisonof the good things
to come. Instance therefore, if thou wilt, fire
and steel and wild beasts, and if there be aught
sorer than these ; but yet these are not even a
shadow compared with those torments. For
these things when applied in excess become then
'Or, "at the very end ofitime*; mi.'^ses of his hope, the fruit,
&c.' '
"Or, 'utterly.'
' X"o^' Chrys. who varies from ihe text in other respects. [Not,
however, so ,ts to affect the sense of the passage. Perhaps in
qu<ilinj4 he took only that portion which suited his purpose. The
word he uses for gulf or ckasni is employed in the LX\ in the
same sense. C ]
especially light, making the release speedy*;
since the body sufificeth not unto intensity at
once and long continuance of suffering ; but
both meet together, both prolongation and ex-
cess, alike in the good and the grievous. Whilst
we have time then, " let us come before His
presence with confession," (Ps. xcv. 2, LXX. )
that in that day we may behold Him
gentle and serene, that we may escape
altogether those threat-bearing Powers. Seest
thou not how this world's soldiers who
perform the bidding of those in authority drag
men about ; how they chain, how they scourge
them, how they pierce their sides, how they
apply torches to their torments, how they dis-
member them? Yet all these things are but
plays and joke unto those punishments. For
these punishments are temporal ; but there
neither the worm dieth nor is the fire quenched :
for that body of all is incorruptible, which is
then to be raised up. But God grant that we
may never learn these things by experience ; but
that these fearful things may never be nearer
unto us than in the mention of them' ; and that
we be not delivered over to those tormentors,
but may be hence made wise^. How many
things shall we then say in accusation of our-
selves ! How many lamentations shall we utter !
How many groans ! But it will thenceforth be
of no avail. For neither can sailors, when the
ship hath gone to pieces and hath sunk, there-
after be of any service ; nor physicians when
the patient is departed ; but they will often say
indeed that so and so ought to have been done ;
but all is fruitless and in vain. For as long in-
deed as hopes remain from amendment, one
onght both to say and do every thing : but when
we have no longer any thing in our power, all
being quite ruined, it is to no purpose that all
is said and done. For even then Jews will then
say, "Blessed is He that cometh in the Name of
the Lord:" (Mat. xxiii. 39) but they will
be able to reap none advantage of this
cry towards escaping their punishment ;
for when they ought to have said it,
they said it not. That then this be not the
case with us in respect to our life, let us now and
from this time reform that we may stand at the
tribunal of Christ with all boldness ; whereunto
may all of us attain through the grace and love
toward men of our Lord Jesus Christ, with
Whom to the Father, with the Holy Spirit, be
glory and might for ever and ever. Amen.
* Si grafts, 6re7ns : si longa. /eris : Cic. Tusc. Disp.
• ivTii/Otii (Tuxftpovi.vBfii'aL. Ben. (fraCda against the MSS.
HOMILY X.
2 Cor. v. I.
Por we know, that if the earthly house of our tabernacle
be dissolved, we have a building from God, a house
not made with hands, eternal, in the heavens.
Again he arouses their zeal because many
trials drew on^ For it was likely that they, in
consequence of his absence, were weaker in
respect to this [need]. What then saith he ?
One ought not to wonder that we suffer afflic-
tion ; nor to be confounded, for we even reap
many gains thereby. And some of these he
mentioned before; for instance, that we "bear
about the dying of Jesus," and present the
greatest proof of His power : for he says, " that
the exceeding greatness of the power may be of
God : " and we exhibit a clear proof of the
Resurrection, for, says he, "that the life of
Jesus may be manifested in our mortal flesh."
But since along with these things he said that
our inward man is thus made better also ; for
" though our outward man is decaying," saith
he, "yet the inward man is renewed day by
dav ; " showing again that this being scourged
and persecuted is proportionately useful, he
adds, that when this is done thoroughly, then
the countless good things will spring up for
those who have endured these things. For lest
when thou hearest that thy outward man
perishes, thou shouldest grieve ; he says, that
when this is completely effected, then most of
all shalt thou rejoice and shalt come unto abet-
ter inheritance^. So that not only ought not one
to grieve at its perishing now in part, but even
earnestly to seek for the completion of that
destruction, for this most conducts thee to
immortality. Wherefore also he added, "For
we know, that if the earthly house of our taber-
nacle be dissolved : we have a building from
God, a house not made with hands, eternal in
the heavens." For since he is urging^ again
the doctrine of the Resurrection in respect to
which they were particularly unsound ; he calls
in aid the judgment of his hearers also, and so
establishes it ; not however in the same way as
before, but, as it were, arriving at it out of
another subject : (for they had been already
'fTToyetrflai.
326
corrected :) and says, "We know that if the
earthly house of our tabernacle be dissolved,
we have a building from God, a house not
made with hands, eternal in the heavens."
Some indeed say that the ' earthly house ' is
this world ; But I should maintain that he
alludes rather to the body.'* But observe, I
pray, how by the terms [he uses,] he shows the
superiority of the future things to the present.
For having said ' ' earthly ' ' he hath opposed to
it " the heavenly;" having said, "house of
tabernacle," thereby declaring both that it is
easily taken to pieces and is temporary, he hath
opposed to it the "eternal," for the name
" tabernacle " oftentimes denotes temporariness.
Wherefore He saith, "In My Father's house
are many abiding places." (John xiv. 2.) But
if He anywhere also calls the resting places of
the saints tabernacles ; He calls them not taber-
nacles simply, but adds an epithet ; for he said
not, that "they may receive you" into their
tabernacles, but " into the eternal tabernacles."
(Luke xvi. 9.) Moreover also in that he said,
"not made with hands," he alluded to that
which was made with hands. What then ? Is
the body made with hands ? By no means ;
but he either alludes to the houses here that are
made with hands, or if not this, then he called
the body which is not made with hands, ' a
house of tabernacle.' For he has not used the
term in antithesis and contradistinction^ to this,
but to heighten those eulogies and swell those
commendations.
[2.] Ver. 2 "For verily in this we groan,
longing to be clothed upon with our habitation
which is from heaven."
What habitation ? tell me. The incorrupt-
ible body. And why do we groan now ?
Because that is far better. And " from hea-
ven " he calls it because of its incorruptibleness.
For it is not surely that a body will come down
to us from above : but by this expression he
* [In this view that the building from God is the resurrection
body, Chrysostom has the support of nearly all the recent expos-
itors— Hodge indeed contends stoutly and ably that the house not
made with hands is heaven itself, yet not with success For if the
earthly house is a body, the heavenly house must be one also, else
the comparison fails much in force and point ; moreover, a body
which is said to be now in heaven and afterwards to come from
heaven can hardly be identical with heaven. C.J
' irpb? avTihiacrroKriii a.fti9r\Ktv.
i
Homily X.]
HOMILIES ON SECOND CORINTHIANS.
327
signifies the grace which is sent from thence.
So far then ought we to be from grieving at
these trials which are in part that we ought to seek
even for their fulness/ as if he had said :
Groanest thou, that thou art persecuted, that
this thy man is decaying ? Groan that this is not
done unto excess and that it perishes not
entirely. Seest thou how he hath turned round
what was said unto the contrary ; having proved
that they ought to groan that those things were
not done fully ; for which because they were
done partially; they groaned. Therefore he
henceforth calls it not a tabernacle, but a house,
and with great reason. For a tabernacle indeed
is easily taken to pieces ; but a house abideth
continually.
Ver. 3. "If so be that being unclothed ^ we
shall not be found naked."
That is, even if we have put off the body, we
shall not be presented there without a body,
but even with the same one made incorruptible.
But some read, and it deserves very much to be
adopted, "If so be that being clothed we shall
not be found naked." For lest all should be
confident because of the Resurrection, he says,
"If so be that being clothed," that is, having
obtained incorruption and an incorruptible
body, * ' we shall not be found naked ' ' of glory
and safety. As he also said in the former
Epistle; " We shall all be raised ; but each in
his own order." And, "There are celestial
bodies, and bodies terrestial." (i Cor. xv. 22,
23.) (ib. 40.) For the Resurrection indeed is
common to all, but the glory is not common ;
but some shall rise in honor and others in dis-
honor, and some to a kingdom but others to
punishment. This surely he signified here also,
when he said ; " If so be that being clothed we
shall not be found naked."
[3.] Ver. 4. " For indeed we that are in this
tabernacle do groan ', not for that we would be
unclothed, but that we would be clothed upon."
Here again he hath utterly and manifestly
stopped the mouths of the heretics, showing that
he is not speaking absolutely of a body differing
in identity '', but of corruption and incorrup-
tion. ' For we do not therefore groan,'
saith he, ' that we may be delivered from
the body : for of this we do not wish to be
unclothed ; but we hasten to be delivered from
the corruption that is in it. Wherefore he saith,
' we wish not to be unclothed of the body, but
that it should be clothed upon with incorrup-
tion.' Then he also interprets it [thus,] " That
what is mortal may be swallowed up of life."
For since putting off the body appeared to many
* TO Ka&o\t.KOV*
'' cKSvadiJLfi'Oi.. This doubtless was what St. Chrysostom wrote,
as appears from what follows ; but the MSS. all agree in reading
ivSvudiA.ei'oi, as the Rec. text of the N. T. reads in the Epistle.
' " Being burdened." Rec. text, which St. Chrysostom omits.
* oAAou Kai dWov.
a grievous thing ; and he was contradicting the
judgment."^ of all, when he said, "we groan,"
not wishing to be set free from it; (' for if,'
says one, ' the soul in being separated from it so
suffers and laments, how sayest thou that we
groan because we are not separated from it?')
lest then this should be urged against him, he
says, ' Neither do I assert that we therefore
groan, that we may put it off; (for no one put-
teth it off without pain, seeing that Christ says
even of Peter, 'They shall "carry thee," and
lead thee " whither thou wouldest not ;" — John
xxi. 18.) but that we may have it clothed upon
with incorruption.' For it is in this respect that
we are burdened by the body ; not because it
is a body, but because we are encompassed with
a corruptible body and liable to suffering 5, for
if is this that also causes us pain. But the life
when it arriveth destroyeth and useth up the
corruption ; the corruption, I say, not the body.
'And how cometh this to pass?' saith one.
Inquire not ; God doeth it ; be not too curious.
Wherefore also he added,
Ver. 5. " Now he that hath wrought us for
this very thing is God."
Hereby he shows that these things were pre-
figured from the first. For not now was this
decreed : but when at the first He fashioned us
from earth and created Adam ; for not for this
created He him, that he should die, but that He
might make him even immortal. Then as show-
ing the credibility of this and furnishing the
proof of it, he added,
" Who also gave the earnest of the Spirit."
For even then He fashioned us for this; and
now He hath wrought unto this by baptism, and
hath furnished us with no light security thereof,
the Holy Spirit. And he continually calls It an
earnest, wishing to prove God to be a debtor of
the ^ whole, and thereby also to make what he
says more credible unto the grosser sort.'^
[4.] Ver. 6. "Being therefore always of
good courage, and knowing."
* naByjTov.
^ 6'f)f tAe'TTjc ToC navro^.
' [I'he argument of these verses is thus presented by Beet, in
lo. "By Christians now death is looked upon without terrible
recoil, as being the only entrance into Life. We bow to the inev-
itable. But in the early Christians the possibility of surviving the
coming of Christ woke up with new intensity man's natural love of
life and m.ade death seem very dark. They therefore longed eag-
erly for Christ's return, hoping thus to clothe themselves with
immortal raiment without laying aside their mortal bodies. This
yearning for an immortal body, Paul felt to be divinely implanted,
and therefore not doomed to disappointment. But the possibility
of death was to Paul too real to be ignored. Therefore, in view of
it. his yearning for an immortal body assured him that if his pres-
ent body be removed by death a heavenly body awaits him. For,
otherwise, he will stand before Christ as a naked spirit, in utter
contradiction to yearnings which he felt to be divine and of whose
realization he had a divine pledge. In other words his instinctive
clinging to his present body was to him a divine intimation that
when Christ comes we shall not be naked spirits, but spirits clothed
in bodies ; and was therefore a proof that if our present body be
removed by death a heavenly and eternal body awaits us. Thus a
purely human instinct, not weakened but intensified by Chris-
tianity, and sanctified by the felt presence of the Holy Spirit, is
seen to be a prophecy of God's purpose concerning us. Similar
argument in Romans viii. 23." C.]
328
WORKS OF ST. CHRYSOSTOM.
[Homily X.
The word "of good courage" is used with
reference to the persecutions, the plottings, and
the continual deaths : as if he had said, 'Doth
any vex and persecute and slay thee ? Be not
cast down, for thy good all is done. Be not
afraid : but of good courage. For that which
thou groanest and grievest for, that thou art in
bondage to corruption, he removes from hence-
forward out of the way, and frees thee the
sooner from this bondage.' Wherefore also he
saith, "Being therefore always of good cour-
age," not in the seasons of rest only, but also in
those of tribulation ; "and knowing,"
Ver. 7,8. " That whilst we are at home in
the body, we are absent from the Lord (for we
walk by faith, not by sight); we are of good
courage, I say, and are willing to be absent from
the body, and to be at home with the Lord."
That which is greater than all he has put last,
for to be with Christ is better, than receiving an
incorruptible [body.] But what he means is
this : ' He quencheth not our life that warreth
against and killeth us ; be not afraid ; be of
good courage even when hewn in pieces. For
not only doth he set thee free from corruption
and a burden, but he also sendeth thee quickly
to the Lord.' Wherefore neither did he say,
"whilst we 'are' in the body:" as of those
who are in a foreign and strange land. " Know-
ing therefore that whilst we are at home in the
body, we are absent from the Lord : we are of
good courage, I say, and willing to be absent
from the body, and to be at home with the
Lord." Seest thou how keeping back what was
painful, the names of death and the end, he
has employed instead of them such as excite
great longingV, calling them presence with God ;
and passing over those things which are
accounted to be sweet, the things of life, he
hath expressed them by painful names, calling
the life here an absence from the Lord ? Now
this he did, both that no one might fondly lin-
ger amongst present things, but rather be
aweary of them ; and that none when about to
die might be disquieted^, but might even rejoice
as departing unto greater goods. Then that
none might say on hearing that we are absent
from the Lord, 'Why speakest thou thus? Are
we then estranged from Him whilst we are
here ? ' he in anticipation corrected^ such a
thought, saying, " For we walk by faith, not by
sight." Even here indeed we know Him, but
not so clearly. As he says also elsewhere, (i
Cor. xiii. 12.) "in a mirror," and "darkly."
" We are of good courage, I say, and will-
ing." Wonderful! to what hath he brought
round the discourse ? To an extreme desire of
' Ta <r<{>6Ssa iroBeivd
' npoSiutpSuxTf.
death, having shown the grievous to be pleasur-
able, and the pleasurable grievous. For by the
term, "we are willing" he means, 'we are
desirous.' Of what are we desirous ? Of beins:
"absent from the body, and at home with the
Lord." And thus he does perpetually, (as I
showed also before) turning round the objection
of his opponents unto the very contrary.
Ver. 9. "Wherefore also we make it our
aim whether at home or absent, to be well pleas-
ing unto him."
' For what we seek for is this,' saith he,
' whether we be there or here, to live according
to His will ; for this is the principal thing. So
that by this thou hast the kingdom already in
possession without a probation.' For lest when
they had arrived at so great a desire of being
there, they should again be disquieted at its
being so long first, in this he gives them already
the chief* of those good things. And what is
this? To be well "pleasing." For as to depart
is not absolutely good, but to do so in [God's]
favor, which is what makes departing also
become a good ; so to remain here is not abso-
lutely grievous, but to remain offending Him.
Deem not then that departure from the body
is enough ; for virtue is always necessary. For
as when he spoke of a Resurrection, he allowed
[them] not by it alone to be of good courage,
saying, "If so be that being clothed we shall
not be found naked ; " so also having showed a
departure, lest thou shouldest think that this is
enough to save thee, he added that it is need-
ful that we be well pleasing.
[5.] Seeing then he has persuaded them by
many good things, henceforth he alarms them
also by those of gloomier aspect''. For our
interest consists both in the attainment of the
good things and the avoidance of the evil
things, in other words, hell and the kingdom.
But since this, the avoiding of punishment, is
the more forcible motive ; for where penalty
reaches only to the not receiving good things,
the most will bear this contentedly ; but if it
also extend to the suffering of evil, do so no lon-
ger : (for they ought, indeed, to consider the
former intolerable, but from the weakness and
grovelling nature of the many, the latter appears
to them more hard to bear :) since then (I say)
the giving of the good things doth not so arouse
the general hearer as the threat of the punish-
ments, he is obliged to conclude with this,
saying,
Ver. 10. "For we must all be made manifest
before the judgment-seat."
Then having alarmed and shaken^ the hearer
by the mention of that judgment-seat, he hath
* TO Ke(^aAaioi'.
* <TKvdpUi1TOT€puH'.
* KaraofLaat; .
Homily X.]
HOMILIES ON SECOND CORINTHIANS.
329
not even here set down the woful without the
good things, but hath mingled something of
pleasure, saying,
"That each one may receive the things done
in the body," as many* as "he hath done,
whether" it be "good or bad."
By saying these words, he both reviveth^
those who have done virtuously and are perse-
cuted with those hopes, and maketh those who
have fallen back more earnest by that fear. And
he thus confirmed his words touching the resur-
rection of the body. 'For surely,' sayeth he,
■ that which hath ministered to the one and to
the other shall not stand excluded from the re-
compenses : but along with the soul shall in the
one case be punished, in the other crowned.'
But some of the heretics say, that it is another
body that is raised. How so ? tell me. Did
one sin, and is another punished? Did one do
virtuously, and is another crowned ? And what
will ye answer to Paul, saying, "We would not
be unclothed, but clothed upon ? " And how is
that which is mortal "swallowed up of life?"
For he said not, that the mortal or corruptible
body should be swallowed up of the incorrupt-
ible body; but that corruption [should be swal-
lowed up] " of life." For then this happeneth
when the same body is raised ; but if, giving up
that body. He should prepare another, no longer
IS corruption swallowed up but continueth dom-
inant. Therefore this is not so ; but "this cor-
ruptible," that is to say the body, " must put on
incorruption." For the body is in a middle
state^, being at present in this and hereafter to
be in that ; and for this reason in this first, be-
cause it is impossible for the incorruption to be
dissolved. " For neither doth corruption in-
herit incorruption," saith he, (for, how is it
[then] incorruption ?) but on the contrary,
" corruption is swallowed up of life : " for this
indeed survives the other, but not the other this.
For as wax is melted by fire but itself doth not
melt the fire : so also doth corruption melt and
vanish away under incorruption, but is never
able itself to get the better of incorruption.
[6.] Let us then hear the voice of Paul, say-
ing, that "we must stand at the judgment-seat
of Christ ; " and let us picture to ourselves that
court of justice, and imagine it to be present
now and the reckoning to be required*. For I
will speak of it more at large. For Paul, seeing
that he was discoursing on affliction, and he had
no mind to afflict them again, did not dwell on
the subject ; but having in brief expressed its
austerity% "Each one shall receive according to
what he hath done," he quickly passed on. Let
' SoChrysostom here, but below with the Received text, "ac-
cording to that," &c.
-dl'tO'Ta.
fii9ui/a« airairflcOai
US then imagine it to be present now, and reck-
on each one of us with his own conscience, and
account the Judge to be already present, and
everything to be revealed and brought forth.
For we must not merely stand, but also be mani-
fested. Do ye not blush ? Are ye not astonied ?
But if now, when the reality is not yet present,
but is granted in supposition merely and imaged
in thought ; if now [I say] we perish conscience-
struck ; what shall we do when [it] shall arrive,
when the whole world shall be present, when
angels and archangels, when ranks upon ranks,
and all hurrying at once, and some caught up®
on the clouds, and an array full of trembling;
when there shall be the trumpets, one upon
another, [when] those unceasing voices ?
For suppose there were no hell, yet in the
midst of so great brightness to be rejected and
to go away dishonored ; — how great the punish-
ment ! For if even now, when the Emperor
rideth in and his train with him, we contemplat-
ing each one of us our own poverty, derive not
so much pleasure from the spectacle, as we
endure dejection at having no share in what is
going on about the Emperor, nor being near the
Sovereign; what will it be then? Or thinkest
thou it is a light punishment, not to be ranked
in that company, not to be counted worthy of
that unutterable glory, from that assemblage and
those untold good things, to be cast forth some-
wither far and distant ? But when there is also
darkness, and gnashing of teeth, and chains
indissoluble, and an undying worm, and fire un-
quenchable, and affliction, and straitness, and
tongues scorching like the rich man's; and we
wail, and none heareth ; and we groan and
gnash our teeth for anguish, and none regard-
eth ; and we look all round, and no where is there
any to comfort us ; where shall we rank those
that are in this condition? what is there more
miserable than are those souls ? what more piti-
able ? For if, when we enter a prison and see
its inmates, some squalid, some chained and
famishing, some again shut up in darkness, we are
moved with compassion, we shudder, we use all
diligence that we may never be cast into that
place ; how will it be with us, when we are led
and dragged away into the the torture-dungeons^
themselves of hell ? For not of iron are those
chains, but of fire that is never quenched ; nor
are they that are set over us our fellows whom it
is often possible even to mollify ; but angels
whom one may not so much as look in the face,
exceedingly enraged at our insults to their Mas-
ter. Nor is it given, as here, to see some bring-
ing in money, some food, some words of com-
fort, and to meet with consolation ; but all is
irremissible there : and though it should be Noah.
' apirayai.
330
WORKS OF ST. CHRYSOSTOM.
[Homily X
or Job, or Daniel, and he should see his own
kindred punished, he dares not succor. For
even natural sympathy too comes then to be
done away. For since it happeneth that there
are righteous fathers of wicked children, and
[righteous] children of [wicked] fathers ; that
so their pleasure may be unalloyed, and those
who enjoy the good things may not be moved
with sorrow through the constraining force of
sympathy, even this sympathy, I affirm, is ex-
tinguished, and themselves are indignant to-
gether with the Master against their own bowels.
For if the common run of men, when they see
their own children vicious, disown^ and cut
them off from that relationship ; much rather
will the righteous then. Therefore let no one
hope for good things, if he have not wrought any
good thing, even though he have ten thousand
righteous ancestors. *'For each one shall re-
ceive the things done in the body according to
what he hath done. ' ' Here he seems to me to
be alluding also to them that commit fornica-
tion : and to raise up as a wall- unto them the
fear of that world, not however to them alone ;
but also to all that in any wise transgress.
[7.] Let us hear then, us also. And if thou
have the fire of lust, set against it that other fire,
and this will presently be quenched and gone.
And if thou purposest to utter some harsh
sounding' [speech], think of the gnashing of
teeth, and the fear will be a bridle to thee.
And if thou purposest to plunder, hear the
Judge commanding, and saying, " Bind him
hand and foot, and cast him into the outer
darkness," (Matt. xxii. 13.) and thou wilt cast
out this lust also. And if thou art drunken, and
surfeitest continually, hear the rich man saying,
'Send Lazarus, that with the tip of his finger he
may cool this scorching tongue;' (Luke xvi.
24.) yet not obtaining this ; and thou wilt hold
thyself aloof from that distemper^. But if
thou lovest luxury, think of the affliction and
the straitness there, and thou wilt not think at
all of this. If again thou art harsh and cruel,
bethink thee of those virgins who when their
lamps had gone out missed so of the bridal
chamber, and thou wilt quickly become humane.
Or sluggish art thou, and remiss? Consider
him that hid the talent, and thou wilt be more
vehement than fire. Or doth desire of thy
' aTTOKT)pvTTOV<TlV.
* n-adovt
neighbor's substance devour thee? Think of
the worm that dieth not, and thou wilt easily
both put away from thee this disease, and in all
other things wilt do virtuously. For He hath
enjoined nothing irksome or oppressive. Whence
then do His injunctions appear irksome to us ?
From our own slothfulness. For as if we labor
diligently, even what appears intolerable will be
light and easy ; so if we are slothful, even things
tolerable will seem to us difficult.^
Considering then all these things, let us
think not of the luxurious, but what is their
end ; here indeed filth and obesity, there the
worm and fire : not of the rapacious, but what
is their end ; cares here, and fears, and anxie-
ties ; there chains indissoluble : not of the
lovers of glory, but what these things bring
forth ; here slavery and dissemblings, and there
both loss intolerable and perpetual burnings.
For if we thus discourse with ourselves, and if
with these and such like things we charm per-
petually our evil lusts, quickly shall we both
cast out the love of the present things, and
kindle that of the things to come. Let us there-
fore kindle it and make it blaze. For if the
conception of them, although a faint sort of one,
affords so great pleasure; think how great the
gladness, the manifest experience itself shall
bring us. Blessed, and thrice blessed, yea, thrice
blessed many times, are they who enjoy those
good things; just as, consequently, pitiable and
thrice wretched are they who endure the oppo-
site of these. That then we may be not of these
but those, let us choose virtue. For so shall we
attain unto the good things to come as well ;
which may all we attain, through the grace and
love towards men of our Lord Jesus Christ ; by
Whom, and with Whom, to the Father, together
with the Holy Spirit, be glory, might, and
honor, now and for ever, and world without
end. Amen.
' [Chrj'sostom appears distinctly to accept the common faith of
the church that the things done in the body (literally, "through
the body," as the channel by which purposes pass into actions)
furnish the basis upon which the last assize proceeds. He makes
no reference to a.ny /'ost mortem probation, but (on pages 331, 332)
asserts the contrary, "Here the opportunities of salvation exist,
but there are found no longer." Nor is his view of the retributions
of the judgment inconsistent with his repeated assertions of salva-
tion as wholly gratuitous. Entrance into eternal life is God's free
gift to all who believe. But the degree of glory will be measured
by the faithfulness of service, just as the degree of the punishment
of the lost will be by the number and aggravation of their sins.
Hence it follows that although the salvation of any is due to God's
undeserved favor, still each one that stands at the bar will receive
an e.\act recompense for his entire conduct in the days of his flesh.
" A remembrance of this exact recompense," it has well been said,
" will make us comparatively indifferent about life or death, and
emulous so to act as to please our Judge." C]
HOMILY XI
2 Cor. v. 11.
1 Knowing therefore the fear of the Lord, we persuade men :
I but we are made manifest unto God ; and I hope
that we are made manifest also in your consciences.
Knowing therefore, he says, these things, that
terrible seat of judgment, we do every thing so
! as not to give you a handle nor offence, nor any
false suspicion of evil practice against us. Seest
' thou the strictness of life, and zeal of a watch-
ful soul ? ' For we are not only open to accusa-
tation,' he saith ' ' if we commit any evil deed ;
but even if we do not commit, yet are suspected,
and having it in our power to repel the suspi-
cion, brave it, we are punished.' j
Ver. 12. " We are not again commending our- 1
selves unto you, but speak as giving you occa- \
sion of glorying in our behalf." I
See how he is continually obviating the sus-
picion of appearing to praise himself. For
i nothing is so offensive to the hearers as for any :
lone to say great and marvellous things about,
I himself. Since then he was compelled in what j
;he said to fall upon that subject, he uses a cor- j
jrective, saying, ' we do this for your sakes, not j
I for ours, that ye may have somewhat to glory of, i
not that we may.' And not even this absolutely,
jbut because of the false Apostles. Wherefore
ialso he added, " To answer them that glory in
lappearance, and not in heart." Seest thou how
ihe hath detached them from them, and drawn
jthem to himself; having shown that even the
j Corinthians themselves are longing to get holdi
of some occasion, whereby they may have it in j
their power to speak on their' behalf and to
idefend them unto their accusers. For, says he,
' we say these things not that we may boast, but
that ye may have wherein to speak freely on
our behalf;' which is the language of one testi-
fying to their great love : ' and not that ye may
iboast merely : but that ye may not be drawn
laside.' But this he does not say explicitly, but
'manages his words otherwise and in a gentler
form, and without dealing them a blow, saying, ^
' * That ye may have somewhat to glory
jtowards those which glory in appearance."
But neither this does he bid them do abso-
lutely, when no cause exists, but when they^ extol
' The Apostles'.
' The false Apostles.
themselves; for in all things he looks out for
the fitting occasion. He does not then do this
in order to show himself to be illustrious, but
to stop those men who were using the thing^
improperly and to the injury of these. But
what is "in appearance?" In what is seen, in
what is for display. For of such sort were
they, doing every thing out of a love of honor,
whilst they were both empty inwardly and wore
indeed an appearance of piety and of venerable
seeming, but of good works were destitute.
[2.] Ver. 13. "For whether we are beside
ourselves, it is to God; or whether we are
of sober mind; it is unto you."
And if, saith he, we have utttered any great
thing, (for this is what he here calls being be-
side himself, as therefore in other places also he
calls it folly; — 2 Cor. xi. i, 17, 21.) for God's
sake we do this, lest ye thinking us to be
worthless should despise us and perish ; or if
again any modest and lowly thing, it is for your
sakes that ye may learn to be lowly-minded.
Or else, again, he means this. If any one
thinks us to be mad, we seek for our reward
from God, for Whose sake we are of this sus-
pected ; but if he thinks us sober, let him reap
the advantage of our soberness. And again, in
another way. Does any one say we are mad ?
For God's sake are we in such sort mad.
Wherefore also he subjoins,
Ver. 14. " For the love of God* constraineth
us, because we thus judge."
' For not the fear of things to come only,' he
saith, ' but also those which have already hap-
pened allow us not to be slothful nor to slum-
ber ; but stir us up and impel us to these our
labors on your behalf.' And what are those
things which have already happened ?
" That if one died for all, then all died."
' Surely then it was because all were lost,' saith
he. For except all were dead, He had not died for
all'. For here the opportunities" of salvation
* i. e., self commendation.
* Rec. text, Christ, [which is certainly correct.]
' [Chrysosiom seems to understand this clause in the way given
in the Auth. Vers., but all modern critics take the aorist strictly
and hold the meaning to be, not that all were previously dead, but
that all died in his death (Rom. vi, 8.). Christ's death was the
death of all his people C.]
33^
332
WORKS OF ST. CHRYSOSTOM.
[Homily XI.
exist ; but there are found no longer. There-
fore, he says, "The love of God constraineth
us," and allows us not to be at rest. For it com-
eth of extreme wretchedness and is worse than
hell itself, that when He hath set forth an act
so mighty, any should be found after so great
an instance of His provident care reaping no
benefit. For great was the excess of that love,
both to die for a world of such extent^, and
dying for it when in such a state.
Ver. 15. "That they which live should no
longer live unto themselves, but unto Him who
for their sakes died and rose again."
If therefore we ought not to live unto our-
selves, ' be not troubled,' says he, ' nor be con-
founded when dangers and deaths assail you.'
And he assigns besides an indubitable argu-
ment by which he shows that the thing is a
debt. For if through Him we live who were
dead ; to Him we ought to live through Whom
we live. And what is said appears indeed to
be one thing, but if any one accurately exam-
ine it, it is two : one that we live by Him, an-
other that He died for us : either of which even
by itself is enough to make us liable ; but when
even both are united consider how great the
debt is. Yea, rather, there are three things
here. For the First-fruits also for thy sake He
raised up, and led up to heaven : wherefore
also he added, " Who for our sakes died and
rose again."
[3.] Ver. 16. "Wherefore we henceforth
know no man after the flesh."
For if all died and all rose again ; and in
such sort died as the tyranny of sin condemned
them ; but rose again " through the laver of re-
generation and the renewing of the Holy
Ghost;" (Titus iii. 5.) he saith with reason,
"we know none" of the faithful "after the flesh."
For what if even they be in the flesh ? Yet is
that fleshly life destroyed, and we are born
again^ by the Spirit, and have learnt another
deportment and rule and life and condition^,
that, namely, in the heavens. And again of
this itself he shows Christ to be the Author.
Wherefore also he added,
" Even though we have known Christ after
the flesh, yet now we know Him so no more."
What then ? tell me. Did He put away the
flesh, and is He now not with that body?
Away with the thought, for He is even now
clothed in flesh; for "this Jesus Who is taken
up from you into Heaven shall so come. So?
How? In flesh, with His body. How then doth
he say, " Even though we have known Christ
after the flesh, yet now henceforth no more? "
(Acts i. II.) For in us indeed "after the
• TotravTYfi.
' aviaBtv.
* KaTa.<rTa<Tiv.
flesh" is being in sins, and "not after the
flesh " not being in sins; but in Christ, " after
the flesh " is His being subject to the affections
of nature, such as to thirst, to hunger, to wear-
iness, to sleep. For " He did no sin, neither
was guile found in His mouth." (i Pet. ii. 22.)
Wherefore He also said, " Which of you con-
victeth Me of sin ?" (John viii. 46.) and again,
"The prince of this world cometh, and he
hath nothing in Me." (ib. xiv. 30.) And
"not after the flesh" is being thenceforward
freed even from these things, not the being
without flesh. For with this also He cometh to
judge the world. His being impassible and pure.
Whereunto we also shall advance when "our
body" hath been "fashioned like untoHisglor-
ious body." (Phil. iii. 21.)
[4.] Ver. 17. "Wherefore if any man is in
Christ, he is a new creature."
For seeing he had exhorted unto virtue from
His love, he now leads them on to this from
what has been actually done for them ; where-
fore also he added, " If any man is in Christ,"
he is "a new creature." " If any," saith he,
"have believed in Him, he has come to another
creation, for he hath been born again by the
Spirit." So that for this cause also, he says,
we ought to live unto Him, not because we are
not our own only, nor because He died for us
only, nor because He raised up our First-fruits
only, but because we have also come unto
another life. See how many just grounds he
urges for a life of virtue. For on this account
he also calls the reformation by a grosser name*,
in order to show the transition and the change to be
great. Then following out farther what he had
said, and showing how it is "a new creation,"
he adds, " The old things are passed away,
behold, all things are become new."
What old things ? He means either sins and
impieties, or else all the Judaical observances.
Yea rather, he means both the one and the
other. "Behold, all things are'* become new."
Ver. 18. "But all things are of God."
Nothing of ourselves. For remission of sins
and adoption and unspeakable glory are
given to us by Him. For he exhorts them no
longer from the things to come only, but even
from those now present. For consider. He
said, that we shall be raised again, and go
on unto incorruption, and have an eternal
house ; but since present things have more
force to persuade than things to come, with
those who believe not in these as they ought to
believe, he shows how great things they have
even already received, and being themselves what.
What then being, received they them? Dead
all; (for he saith, "all died;" and, "He
* i. e. creation.
' [" They are " Rev. Ver., in accordance with the be.st authori-
ties. C.]
Homily XI.]
HOMILIES ON SECOND CORINTHIANS.
333
I died for all ; " so loved He all alike ;) inveter-
I ate all, and grown old in their vices. But
behold, both a new soul, (for it was cleansed,)
; and a new body, and a new worship, and prom-
■ ises new, and covenant, and life, and table,
and dress, and all things new absolutely'. For
instead of the Jerusalem below we have received
that mother city which is above (Gal. iv. 26) ;
and instead of a material temple have seen a
spiritual temple ; instead of tables of stone,
fleshy ones ; instead of circumcision, baptism ;
instead of the manna, the Lord's body ;
instead of water from a rock, blood from His
side ; instead of Moses' or Aaron's rod, the
Cross ; instead of the promised [land]^,
the kingdom of heaven ; instead of a thousand
priests, one High Priest ; instead of a lamb
without reason^, a Spiritual Lamb. With these
and such like things in his thought he said,
"all things are new." But "all" these
"things are of God," by Christ, and His free
gift. Wherefore also he added,
" Who reconciled us to Himself through
Christ, and gave unto us the ministry of recon-
I ciliation."
I For from Him are all the good things. For
He that made us friends is Himself also the
cause of the other things which God hath
given to His friends. For He rendered not
these things unto us, allowing us to continue
enemies, but having made us friends unto Him-
self. But when I say that Christ is the cause
uf our reconciliation, I say the Father is so
I also : when I say that the Father gave, I
! say the Son gave also. " For all things were
I made by Him ;" (John i. 3.) and of this
too He is the Author. For we ran not unto
i Him, but He Himself called us. How called
' He us ? By the sacrifice of Christ.
" And gave unto us the ministry of reconcili-
I ation."
Here again he sets forth the dignity of the
Apostles; showing how great a thing was com-
mitted to their hands, and the surpassing great-
i^ess of the love of God. For even when they
'Aould not hear the Ambassador that came, He
was not exasperated nor left them to themselves,
hut continueth to exhort them both in His own
person and by others. Who can be fittingly j
amazetl at this solicitude ? The Son Who came
to reconcile, His True and Only-Begotten, was
' slain, yet not even so did the Father turn away
' from His murderers ; nor say, " I sent My Son
I as an Ambassador, but they not only would not
hear' Him, but even slew and crucified Him,
' arrAoif.
■" Literally " the promise." Elsewhere St. Chrysostom uses the
expression for the promised land. See Horn, xxxix. on St. Matt.
I Ixf. Trans, p. 563. " We must not only he delivered out of
I'^gypt, but we must also enter into the promise."
' oAdyou.
it is meet henceforth to leave them to them-
selves: " but quite the contrary, when the Son
departed, He entrusted the business to us; for
he says, " gave unto us the ministry of reconcil-
iation.
[5.] Ver. 19. " To wit, that God was in
Christ reconciling the world unto Himself, not
reckoning un';o them their tresspasses."
Seest thou love surpassing all expression, all
conception ? Who was the aggrieved one ?
Himself. Who first sought the reconciliation ?
Himself. 'And yet,' saith one, * He sent the
Son, He did not come Himself.' The Son
indeed it was He sent ; still not He alone
besought, but both with Him and by Him the
Father; wherefore he said, that, "God was
reconciling the world unto Himself in Christ : "
that is, by Christ*. For seeing he had said,
" Who gave unto us the ministry of reconcilia-
tion ; " he here used a corrective, saying,
"Think not that we act of our own authority'
in the business : we are ministers ; and He that
doeth the whole is God, Who reconciled the
world by the Only-Begotten." .-Ynd how did
He reconcile it unto Himself? For this is the
marvel, not that it was made a friend only, but
also by this way a friend. This way ? What
way? Forgiving them their sins: for in no
other way was it possible. Wherefore also he
added, " Not reckoning unto them their tress-
passes." For had it been His pleasure to require
an account of the things we had transgressed in,
we should all have perished ; for "all died."
But nevertheless though our sins were so great.
He not only did not require satisfaction, but
even became reconciled ; He not only forgave,
but He did not even ' ' reckon. ' ' So ought we also
to forgive our enemies, that ourselves too may
obtain the like forgiveness.
" And having committed unto us the word of
reconciliation."
For neither have we come now on any odious
office ; but to make all men friends with God.
For He saith, ' Since they were not persuaded
by Me, do ye continue beseeching until ye have
persuaded them . ' \\'herefore also he added,
Ver. 20. " We are ambassadors therefore on
behalf of Christ, as though God were entreat-
ing by us ; we beseech you on behalf of Christ,
be ye reconciled to God."
Seest thou how he has extolled the thing by
introducing Christ thus in the form of a sup-
pliant*"' ; yea rather not Christ only, but even
* [It is clear that Chrysostom did not favor the view given in the
A. v., which Connects the substantive verb with the phrase " in
Christ," and separates it from the participle. He rather .igrees
with the Rev. Version which obliterates the comma after Christ,
and m.akes the emphasis to lie on the reconciliation elTected in or
through Christ, and not on the fact that Cod was in Christ, — a
proposition true enough in itself, but not before the Apostle's
mind at this time. C.)
' avSei'Tat.
334
WORKS OF ST. CHRYSOSTOM.
[Homily XI.
the Father ? For what he says is this : ' The
Father sent the Son to beseech, and to be His
Ambassador unto mankind. AVhen then He
was slain and gone, we succeeded to the em-
bassy ; and in His stead and the Father's we
beseech you. So greatly doth He prize man-
kind that He gave up even the Son, and that
knowing He would be slain, and made us .Apos-
tles for your sakes ; so that he said with reason,
" All things are for your sakes." (2 Cor. iv. 15.)
" We are therefore ambassadors on behalf of
Christ," that is, instead of Christ ; for we have
succeeded to His functions.' But if this appears
to thee a great thing, hear also what follows
wherein he shows that they do this not in His
stead only, but also in stead of the Father. For
therefore he also added, "As though God were
entreating by us." 'For not by the Son Himself
only doth He beseech, but also by us who have
succeeded to the office of the Son. Think not
therefore, ' he says, ' that by us you are entreated ;
Christ Himself, the Father Himself of Christ,
beseeches you by us. What can come up to
this excess [of goodnes] ? He was outraged
who had conferred innumerable benefits ; hav-
ing been outraged, He not only exacted not
justice, but even gave His son that we might be
reconciled. They that received Him were not
reconciled, but even slew Him. Again, He
sent other ambassadors to beseech, and though
these are sent, it is Himself that entreats. And
what doth He entreat? "Be ye reconciled
unto God." And he said not, ' Reconcile God
to yourselves ; ' for it is not He that beareth
enmity, but ye ; for God never beareth enmity.
Urging moreover his cause, like an ambassador
on his mission, 1 he says,
Ver. 21. " For Him who knew no sin He
made to be sin on our account."
* I say nothing of what has gone before, that
ye have outraged Him, Him that had done you
no wrong, Him that had done you good, that
He exacted not justice, that He is first to be-
seech, though first outraged ; let none of these
things be set down at present. Ought ye not in
justice to be reconciled for this one thing only
that He hath done to you now? ' And what
hath He done? "Him that knew no sin He
made to be sin for you." For had He achieved
nothing but done only this, think how great a
thing it were to give His Son for those that had
outraged Him. But now He hath both well
achieved mighty things, and besides, hath suffer-
ed Him that did no wrong to be punished for
those who had done wrong. But he did not say
this : but mentioned that which is far greater
than this. What then is this? " Him that
knew no sin," he says, Him that was righteous-
StKatoAo'youjU.ei'O?.
ness itself 2, " He made sin," that is suffered as
a sinner to be condemned, as one cursed to die
" For cursed is he that hangeth on a tree." (Gal,
iii. 1 3.) For to die thus was far greater than to
die ; and this he also elsewhere implying, saith,
" Becoming obedient unto death, yea the death
of the cross." (Phil. ii. 8.) For this thing
carried with it not only punishment, but also
disgrace. Reflect therefore how great things
He bestowed on thee. For a great thing indeed
it were for even a sinner to die for any one
whatever; but when He who undergoes this
both is righteous and dieth for sinners ; and not
dieth only, but even as one cursed ; and not as
cursed [dieth] only, but thereby freely bestoweth
upon us those great goods which we never looked
for; (for he says, that "we might become the
righteousness of God in Him; ") what words,
what thought shall be adequate to realize these
things? 'For the righteous,' saith he, 'He
made a sinner ; that He might make the sinners
righteous.' Yea rather, he said not even so,
but what was greater far ; for the word he
employed is not the habit, but the quality itself.
For he said not " made" [Him] a sinner, but
" sin ; "' not, ' Him that had not sinned' only,
but "that had not even known sin; that we"
also "might become," he did not say 'righ-
teous,' but, "righteousness," and, "the righ-
teousness of God." For this is [the righteous-
ness] "of God" when we are justified not by
works, (in which case it were necessary that not
a spot even should be found,) but by grace, in
which case all sin is done away. And this at
the same time that it suffers us not to be lifted
up, (seeing the whole is the free gift of God,)
teaches us also the greatness of that which is
given. For that which was before was a right-
eousness of the Law and of works, but this is
"the righteousness of God."
[6.] Reflecting then on these things, let us fear
these words more than hell ; let us reverence the
things [they express] more than the kingdom,
and let us not deem it grievous to be punished,
but to sin. For were He not to punish us, we
ought to take vengeance on ourselves, who have
been so ungrateful towards our Benefactor.
Now he that hath an object of affection, hath
often even slain himself, when unsuccessful in
his love ; and though successful, if he hath
been guilty of a fault towards her, counts it not
fit that he should even live ; and shall not we,
when we outrage One so loving and gentle, cast
ourselves into the fire of hell? Shall X say
something strange, and marvellous, and to many
perhaps incredible? To one who hath under-
standing and .loveth the Lord as it behoveth to
love Him, there will be greater comfort if
punished after provoking One so loving, than if
' a.VTO&iiia.i.oavvy)v.
Homily XI.]
HOMILIES ON SECOND CORINTHIANS.
335
not punisheti. And this one may see also by
the common practice. For he that has wronged
his dearest friend feels then the greatest relief,
when he has wreaked vengeance on himself and
suffered evil. And accordingly David said, " I
the shepherd have sinned, and I the shepherd
have done amiss ; and these the flock, what
have they done? Let Thy hand be upon me,
and upon my father's house." (2 Sam. xxiv.
17. LXX.) And when he lost Absalom he
wreaked the extremest vengeance upon himself,
although he was not the injurer but the injured;
but nevertheless, because he loved the departed
exceedingly, he racked himself with anguish, in
this manner comforting himself. Let us there-
fore also, when we sin against Him Whom we
ought not to sin against, take vengeance on our-
selves. See you not those who have lost true-
born children, that they therefore both beat
themselves and tear their hair, because to punish
themselves for the sake of those they loved car-
ries comfort with it. But if, when we have
caused no harm to those dearest to us, to suffer
because of what hath befallen them brings con-
solation ; when we ourselves are the persons who
have given provocation and wrong, will it not
much rather be a relief to us to suffer the
penalty? and will not the being unpunished
punish ? Every one in a manner will see this.
If any love Christ as it behoveth to love Him,
he knoweth what I say; how, even when He
forgiveth, he will not endure to go unpunished ;
for thou undergoes! the severest punishment in
having provoked Him. And I know indeed
that I am speaking what will not be believed by
the many ; but nevertheless it is so as I have
said. If then we love Christ as it behoveth to
love Him, we shall punish ourselves when we
sin. For to those who love any whomsover, not
the suffering somewhat because they have pro-
voked the beloved one is unpleasing; but above
all, that they have provoked the person loved.
.\nd if this last when angered doth not punish,
he hath tortured his lover more ; but if he ex-
arts satisfaction, he hath comforted him rather.
Let us therefore not fear hell, but offending
(rod ; for it is more grievous than that when He
turns away in wrath : this is worse than all, this
heavier than all. -And that thou mayest learn
what a thing it is, consider this which I say.
If one that was himself a king, beholding a
robber and malefactor under punishment, gave
I his well-beloved son, his only-begotten and true,
j to be slain ; and transferred the death and the
guilt as well, from him to his son, (who was
himself of no such character,) that he might
both save the condemned man and clear him
from his evil reputation'; and then if, having
subsequently promoted him to great dignity, he
had yet, after thus saving him and advancing
him to that glory unspeakable, been outraged by
the person that had received such treatment :
would not that man, if he had any sense, have
chosen ten thousand deaths rather than appear
guilty of so great ingratitude? This then let us
also now consider with ourselves, and groan
bitterly for the provocations we have offered our
Benefactor ; nor let us therefore presume, be-
cause though outraged He bears it with long-
suffering; but rather for this very reason be full
of remorse 2. For amongst men too, when one
that hath been smitten on the right cheek offers '
the left also, he more avengeth himself than if
he gave ten thousand blows; and when one that
hath been reviled, not only revileth not again
but even blesseth, he hath stricken [his adver-
sary] more heavily, than if he rained upon him
ten thousand reproaches. Now if in the case
of men we feel ashamed when offering insults
j we meet with long-suffering ; much rather, in
respect to God, ought they to be afraid who go
! on continually sinning yet suffer no calamity.
For, even for evil unto their own heads is the
] unspeakable punishment treasured up for them.
j These things then bearing in mind, let us above
I all things be afraid of sin ; for this is punish-
[ ment, this is hell, this is ten thousand ills. And
let us not only be afraid of, but also flee from
it, and strive to please God continually ; for this
is the kingdom, this is life, this is ten thousand
goods. So shall we also even here obtain
i already the kingdom and the good things to
come ; whereunto may we all attain, through
the grace and love towards men of our Lord
i Jesus Christ ; with Whom to the Father, with
the Holy Spirit, be glory, might, honor, now
and for ever, and world without end. Amen.
' [The comparison here made shows clearly how the author un-
derstood the closing words of the fifth chapter of the F.pistle.
Indeed his treatment of the weighty 21st verse is very satisfactory.
He does not with Augustin and others take a/j-apTiav in the sense
of a sin-offering, a sense which it is very doubtful if the word evei
has, and one that here would be inconsistent with the use of the
same word in the clause immediately preceding as well as with the
evidently designed antithesis between " sin " and " righteousness."
But he regards the abstract as used for the concrete, which is cer-
tainly the true view. The phrase is, as Beet says, " practically
the same as, but stronger than, )>iatJe to he a sinner. By laying
upon Christ the punishment of our sin, God made him to be a visi-
ble embodiment of the deadly and far-reaching power of sin."
But Chrysostom shows by his comments his acceptance nut only
of the vicarious atonement, but alst) of the gratuitous justification,
set forth concisely yet distinctly in this pregnant utterance.
There are passages in these and other Homilies which look as if
the author held to justification by works, but here he is outspoken
to the contrary. Justification comes by grace, not merit, and the
righteousness required is the free gift of God. C]
^ ianviuixfBo..
i
HOMILY XII
2 Cor. vi. i, 2.
And working together with Him we intreat also that
ye receive not the grace of God in vain. For he
saith,
At an acceptable time I hearkened unto thee.
And in a day of salvation did I succor thee.
For since he said, God beseeches, and we are
ambassadors and suppliants unto you, that ye
be "reconciled unto God: " lest they should
become supine, he hereby again alarms and
arouses them, saying : " We intreat that ye re-
ceive not the grace of God in vain." ' For let
us not,' he says, ' therefore be at ease, because
He beseeches and hath sent some to be ambas-
sadors ; nay, but for this very reason let us
make haste to please God and to collect spiritual
merchandise ;' as also he said above, "The
love of God constraineth us," (ch. v. 14) that is,
presseth, driveth, urgeth us, ' that ye may not
after so much affectionate care, by being supine
and exhibiting no nobleness, miss of such great
blessings. Do not therefore because He hath
sent some to exhort you, deem that this will
always be so. It will be so until His second
coming ; until then He beseeches, so long as
we are here ; but after that is judgment and
punishment.' Therefore, he says, " we are
constrained."
For not only from the greatness of the bless-
ings and His loving kindness, but also from the
shortness of the time he urgeth them continually.
Wherefore he saith also elsewhere, ' ' For now is
our salvation nearer." (Rom. xiii. 11.) And
again; " The Lord is at hand." (Philipp. iv. 5.)
But here he does something yet more. For not
from the fact that the remainder of the time is
short and little, but also from its being the only
season available for salvation, he incited them.
For, "Behold," he saith, "now is the ac-
ceptable time ; behold, now is the day of salva-
tion." Let us therefore not let slip the favorable
opportunity but display a zeal worthy of the
grace. For therefore is it that we also press
forward, knowing both the shortness and the
suitableness of the time. Wherefore also he
said; "And working together we intreat also.
Working together ' ' with you ; ' for we work
together with you, rather than with God for
Whom we are ambassadors. For He is in need
of nothing, but the salvation all passeth over
to you. ' But if it is even with God that he speaks
of working together, he repudiates not even this
[interpretation] ; for he says in another place,
"we are God's fellow-workers:" (i Cor.
iii. 9.) in this way, saith he, to save men.
Again, "We entreat also." For he indeed,
when beseeching, doth not barely beseech, but
sets forth these His just claims ; namely, that
He gave His Son, the Righteous One that did
not so much as know sin, and made Him to be
sin for us sinners, that we might become right-
eous : which claims having, and being God, He '
ought not to beseech, and that men, and who
had offended Him, but to be besought by them
every day : but nevertheless He beseecheth.
But we beseech, having no claim of our own to
allege nor benefit ; but one thing alone, namely,
that we beseech on behalf of God Who hath also
displayed such goodness. But what we beseech
is that ye would receive the benefit and not re-
ject the gift. Be persuaded therefore by us,
and " receive not the grace in vain." For lest
they should think that this of itself is " recon-
ciliation," believing on Him that calleth; he
adds these words, requiring that earnestness
which respects the life. For, for one who hath
been freed from sins and made a friend to
wallow in the former things, is to return again
unto enmity, and to " receive the grace in vain,"
in respect of the life. For from "the grace"
we reap no benefit towards salvation, if we live
impurely ; nay, we are even harmed, having
this greater aggravation even of our sins, in that
after such knowledge and such a gift we have
gone back to our former vices. This however
he does not mention as yet : that he may not
make his work harsh, but says only that we reap
no benefit. Then he also reminds of a prophecy,
urging and compelling them to bestir themselves
in order to lay hold of their own salvation.
" For," saith he, " He saith,
" At an acceptable time I hearkened unto thee,
" And in a day of salvation did I succor thee :
"behold, now is the acceptable time : behold,
now is the day of salvation."
' ' The acceptable time. ' ' What is this ? That ;
HOMII.Y XII.]
HOMILIES ON SECOND CORINTHIANS.
337
of the Gift, that of the Grace, when it is
appointed not that an account should be
required of our sins nor penalty exacted ; but
besides being delivered, that we should also enjoy
ten thousand goods, righteousness, sanctifica-
tion, and and all the rest. For how much toil
would it have behoved us to undergo in order
to obtain this " time ! " But, behold, without
our toiling at all it hath come, bringing remis-
sion of all that was before. Wherefore also He
•calls it "acceptable," because He both accepted
those that had transgressed in ten thousand
things, and not accepted merely, but advanced
them to the highest honor ; just as when a
monarch arrives, it is a time not for judgment,
but for grace and pardon. Wherefore also He
•calleth it acceptable. Whilst then we are yet
in the lists', whilst we are at work in the vine-
yard, whilst the eleventh hour is left [us],
let us draw nigh and show forth life ; for it is
also easy. For he that striveth for the mastery-
at such a time, when so great a gift hath
been shed forth, when so great grace, will
•easily obtain the prizes. For in the case of
monarchs here below also, at the time of their
festivals, and when they appear in the dress of
Consuls, he who bringeth a small offering
receiveth large gifts ; but on the days in which
they sit in judgment, much strictness, much
sifting is requisite. Let us too therefore strive
for the mastery in the time of this gift. It is a
day of grace, of grace divine ; wherefore with
ease even we shall obtain the crown. For if
when laden with so great evils He both received
and delivered us : when delivered from all and
contributing our part, shall He not rather
accept us ?
[2.] Then, as it is his constant wont, namely,
to place himself before them and bid them
hence to take their example, so he does in this
place also. Wherefore also he addeth,
Ver. 3. "Giving no occasion of stumbling,
that our ministration^ be not blamed,"
Persuading them not from considering "the
time" only, but also those that had successfully
labored with them. And behold with what
absence of prided For he said not, * Look at
us how we are such and such,' but, for the
present, it is only to do away accusation that
he relates his own conduct. And he mentions
two chief points of a blameless life, "none"
in "any" thing. And he said not 'accusa-
tion,' but, what was far less, "occasion of
stumbling ; " that is, giving ground against us
to none for censure, for condemnation, "that
our ministration be not blamed ; " that is,
€V TO) (TKafJifiaTl.
*'' ayoji'l^o^ei'o?, as i Cor. ix. 25
^ 1 he ministry.
that none may take hold of it. And again, he
said not, ' that it be not accused,' but that it
may not have the least fault, nor any one have
it in his power to animadvert upon it in any
particular.
Ver. 4. "But in every thing commending
ourselves as ministers of God."
This is far greater. For it is not the same
thing to be free from accusation ; and to
exhibit such a character as in everything to
appear "ministers of God." For neither is it
the same thing to be quit of accusation, and to
be covered^ with praises. And he said not
appearing, but "commending," that is 'prov-
ing.' Then he mentions also whence they
became such. Whence then was it? "In
much patience," he says, laying the foundation
of those good things. Wherefore he said not
barely "patience," but "much," and he
shows also how great it was. For to bear some
one or two things is no great matter. But he
addeth even snow storms of trials in the words,
"In afflictions, in necessities." This is a
heightening of affliction, when the evils are
unavoidable, and there lies upon one as it were
a necessity hardly extricable^ of misfortune.
"In distresses." Either he means those of
hunger and of other necessaries, or else simply
those of their trials.
Ver. 5. "In stripes, in imprisonments, in
tossings to and fro^"
Yet every one of these by itself was intoler-
able, the being scourged only, and being bound
only, and being unable through persecution to
remain fixed^ any where, (for this is in ' toss-
ings to and fro,') but when both all, and all at
once, assail, consider what a soul they need.
Then along with the things from without, he
mentions those imposed by himself.
Ver. 5, 6. "In labors, in watchings, in fast-
ings ; in pureness."
In these words he alludes to the labors in
which he toiled, as he went about and wrought;
(Acts xviii. 3) the nights in which he taught;
or, that even in them he wrought, (i Thess. ii.
9.) And along with all these he neglected not
fasting either, although these might have suf-
ficed instead of ten thousand fasts. But by
"pureness" here, he means either chasteness
again, or general purity, or incorruptness, or
even his preaching the Gospel freely.
" In knowledge." What is " in knowledge ? "
In wisdom such as is given from God ; that
which is truly knowledge ; not as those that
seem to be wise and boast of their acquaintance
' ^pOfiv, 'blossom.'
'' a)coTa(TTacrtai5, so translated in the margin of the .Author.
Version, which, it will be seen, agrees best with the comment of
Ft. C'hrysostom.
" (TTTJrat.
338
WORKS OF ST. CHRYSOSTOM.
[Homily XIL
with the heathen discipline, but are deficient in
this.
•'In long-suffering, in kindness." For this
also is a great note of a noble soul, though exas-
perated and goaded on every side, to bear all
with long-suffering. Then to show whence he
became such, he added ;
''In the Holy Ghost." 'For in Him,' he
saith, ' we do all these good works.' But observe
when it is that he has mentioned the aid of the
Holy Ghost. After he had set forth what was
from himself. Moreover, he seems to me to say
another thing herein. What then is this?
Namely, * we have both been filled with abun-
dance of the Spirit and hereby also give a proof
of our Apostleship in that we have been counted
worthy of spiritual gifts.' For if this be grace
also, yet still he himself was the cause who by
his good works and his toils^ attracted that
grace. And if any should assert that besides
what has been said, he shows that in his use of
the gifts of the Spirit also he gave none offence ;
he would not miss of his meaning. For they
who received the [gift of] tongues amongst them
and were lifted up, were blamed. For it is pos-
sible for one even in receiving a gift of the
Spirit, not to use it aright. ' But not so we,'
he saith, ' but in the Spirit also, that is, in the
gifts also, we have been blameless.'
"In love unfeigned." This was the cause of
all those good things; this made him what he
was ; this caused the Spirit also to abide with
him, by Whose aid also all things were rightly
done of him.
Ver. 7. " In the word of truth."
A thing he says in many places, that ' we
continued neither to handle the word of God
deceitfully nor to adulterate it.'
"In the power of God." That which he
always does ascribing nothing to himself but the
whole to God, and imputing whatsoever he hath
done aright to Him, this he hath done here
also. For since he uttered great things, and
affirmed that he had manifested in all things an
irreproachable life and exalted wisdom, he
ascribes this to the Spirit and to God. For
neither were those commonplace things which
he had said. For if it be a difficult thing even
for one who lives in quiet to do aright and be
irreproachable, consider him who was harassed
by so great temptations, and yet shone forth
through all, what a spirit he was of ! And yet
he underwent not these alone, but even far more
than these, as he mentions next. And what is
indeed marvelous is, not that he was irreproach-
able though sailing in such mighty waves, nor
that he endured all nobly, but all with pleasure
even. Which things, all, he makes clear to us
by the next words, saying,
' Literally ' sweats.'
" By the armor of righteousness on the right
and the left."
[3.] Seest thou his self-possession of soul and
well-strung spirit ? For he shows that afflictions
are arms not only which strike not down, but
do even fortify and make stronger. And he
calls those things ' left,' which seem to be pain-
ful ; for such those are which bring with them
the reward. Wherefore then doth he call them
thus? Either in conformity with the conception
of the generality, or because God commanded
us to pray that we enter not into temptation.
Ver. 8. "By glory and dishonor, by evil
report and good report."
What saying thou ? That thou enjoyest honor,
and setting down this as a great thing ? 'Yes,'
he saith. Why, forsooth? For to bear dishonor
indeed is a great thing, but to partake of honor
requires not a vigorous^ soul. Nay, it needs a
vigorous and exceeding great soul, that he who
enjoys it may not be thrown and break his neck^.
Wherefore he glories in this as well as in that,,
for he shone equally in both. But how is it a
weapon of righteousness ? Because that the teachers
are held in honor induceth many unto godliness.
And besides, this is a proof of good works, and
this glorifieth God. And this is, further, an
instance of the wise contrivance of God, that by
things which are opposite He brings in the
Preaching. For consider. Was Paul bound?
This too was on behalf of the Gospel. For,
saith he, " the things which happened unto me
have fallen out unto the progress of the Gospel ;
so that most of the brethren, being confi-
dent through my bonds, are more abundantly
bold to speak the word without fear." (Phil,
i. 12, 14.) Again, did he enjoy honor? This
too again rendered them more forward. " By
evil report and good report." For not only did he
bear those things nobly which happen to the
body, the 'afflictions,' and whatever he enumer-
ated, but those also which touch the soul ; for
neither are these wont to disturb slightly. Jere-
miah at least having borne many temptations, gave
in* upon these, and when he was reproached, said,
"I will not prophesy, neither will I name the
Name of the Lord.'^" (Jer. xx.9.) And David too
many places complains of reproach. Isaiah
also, after many things, exhorteth concerning
this, saying, " Fear ye not the reproach of men,
neither be ye overcome by their reviling." (Is.
li. 7. LXX.) And again, Christ also to His dis-
ciples ; " When they shall speak all manner of
evil against you falsely, rejoice and be exceed-
ing glad," (Matt, v. II, 12.) Hesaith, " for great
is your reward in heaven." Elsewhere too He
* anriy6p€V€.
' So Chrys, not exactly agreeing either with the English Versioa
or the LXX.
I
Homily XII.]
HOMILIES ON SECOND CORINTHIANS.
339
says," And leap for joy." (Lukevi. 23.) But He
would not have made the reward so great, had
not the contest been a great one. For in tor-
tures the body also shareth the anguish with the
soul; for the pain is both of the body and of
the soul ; but here it is of the soul alone. Many
at any rate have fallen by these alone, and have
lost their own souls. And to Job also the re-
proaches of his friends appeared more grievous
than the worms and the sores. For there is
nothing, there is nothing more intolerable to
those in affliction than a word capable of sting-
ing the soul. Wherefore along with the perils
and the toils he names these also, saying, " By
glory and dishonor." At any rate, many of the
Jews also on account of glory derived from the
many would not believe. For they feared, not
lest they should be punished, but lest they
should be put out of the synagogue. Where-
fore He saith, " How can ye believe which re-
ceive glory one of another?" (John v. 44.)
And we may see numbers who have indeed des-
pised all dangers, but have been worsted by glory.
[4.] "As deceivers, and yet true."
This is, " by evil report and good report."
Ver. 9. " As unknown, and yet well known."
This is, "by glory and dishonor." For by
some they were well known and much sought
after, whilst others deigned not to know them
at all.
" As dying, and behold, we live."
As under sentence of death and condemned ;
which was itself also matter of dishonor. But
this he said, to show both the unspeakable
power of God and their own patience. For so
far as those who plotted against us were con-
cerned, we died ; and this is what all suppose ;
but by God's aid we escaped the dangers. |
Then to manifest also on what account God
permits these things, he added,
"As chastened, and not killed."
Showing that the gain accruing to them from
their temptations, even before the rewards, was
great, and that their enemies against their will
did them service.
Ver. 10. "As sorrowful, yet alway rejoicing."
For by those that are without, indeed, we
are suspected of being in despair ; but we give
no heed to them ; yea, we have our pleasure at
the fuU^. And he said not "rejoicing" only,
but added also its perpetuity, for he says ?
"alway rejoicing." What then can come up
to this life ? wherein, although dangers so great
assault, the joy becometh greater.
"As poor, yet making many rich."
Some indeed affirm that the spiritual riches
are spoken of here; but I would say that the
carnal are so too ; for they were rich in these
also, having, after a new kind of manner, the
houses of all opened to them. And this too he
signified by what follows, saying,
" As having nothing, and yet possessing all
things."
And how can this be ? Yea rather, how can
the opposite be ? For he that possesseth many
things hath nothing ; and he that hath nothing
possesseth the goods of alP. And not here only,
but also in the other points, contraries were
produced by their contraries. But if thou mar-
vellest how it is possible for one that hath noth-
ing to have all things, let us bring forth this man
himself into the midst, who commanded the
world and was lord not only of their substance,
but of their very eyes even. " If possible," he
says, "ye would have plucked out your eyes,
and have given them to me." (Gal. iv. 15.)
Now these things he says, to instruct us not
to be disturbed at the opinions of the many,
though they call us deceivers, though they know
us not, though they count us condemned^, and
appointed unto death, to be in sorrow, to
be in poverty, to have nothing, to be (us, who
are in cheerfulness) desponding : because that
the sun even is not clear to the blind, nor the
pleasure of the sane intelligible* to the mad.
For the faithful only are right judges of these
matters, and are not pleased and pained at
the same things as other people. For if any
one who knew nothing of the games were to see
a boxer, having wounds upon him and wearing
a crown ; he would think him in pain on
account of the wounds, not understanding the
pleasure the crown would give him. And these
therefore, because they know what we suffer but
do not know for what we suffer them, naturally
suspect that there is nought besides these ; for
they see indeed the wrestling and the dangers,
but not the prizes and the crowns and the sub-
ject' of the contest. What then were the " all
things" which Paul possessed, when he said,
"As having nothing, and yet possessing all
things?" Things temporal^, things spiritual. For
he whom the cities received as an angel, for wh(<m
they would have plucked out their own eyes and
have given them to him, (Gal. iv. 14, 15.) he for
whom they laid down their own necks, how had
he not all things that were theirs ? (Rom. xvi.
4.) But if thou desirest to see the spiritual also,
thou wilt find him in these things also especially
rich. For he that was so dear to the King of
all as even to share in unspeakable things with
the Lord of the angels, (ch. xii. 4.) how was not
he more opulent than all men, and had all things ?
Devils had not else been so subject to him,
suffering and disease had not so fled away^.
^ Ta ndi'Tojv Ben. rd ndvTa
^ KaraSiKov^.
* 6r)A»).
' ujr68e(Tii'. see below.
' iSpancTfvaf.
340
WORKS OF ST. CHRYSOSTOM.
[Homily XII,
[5.] And let us therefore, when we suffer
aught for Christ's sake, not merely bear it nobly
but also rejoice. If we fast, let us leap for joy
as if enjoying luxury ; if we be insulted, let us
dance as if praised ; if we spend, let us feel as
if gaining ; if we bestow on the poor, let us
count ourselves to receive : for he that gives not
thus will not give readily. When then thou hast
a mind to scatter abroad, look not at this only
that thou spendest ; but that thou also gainest
more ; and at this rather than that. And not
only in almsgiving, but also in every kind of
virtue, compute not alone the severity of the
toils, but also the sweetness of the prizes ; and
before all the subjects of this wrestling, our
Lord Jesus ; and thou wilt readily enter upon
the contest, and wilt live the whole time in
pleasure. For nothing is wont so to cause plea-
sure as a good conscience.
Therefore Paul indeed, though wounded every
day, rejoiced and exulted ; but the men of
this day, although they endure not a shadow
even^ of what he did, grieve and make lament-
ations from no other cause than that they have
not a mind full of heavenly philosophy. For,
tell me, wherefore the lamentation ? Because
thou art poor, and in want of necessaries ?
Surely for this thou oughtest rather to make
lamentation, [not]^ because thou weepest, not
because thou art poor, but because thou art
mean-spirited ; not because thou hast not money,
but because thou prizest money so highly.
Paul died daily, yet wept not but even rejoiced ;
he fought with continual hunger, yet grieved not
but even gloried in it. And dost thou, because
thou hast not all the year's provisions stored up,
grieve and beat thyself? 'Yes,' he replies, ' for
he had to care only for his own needs, whilst I
have besides to care for servants, and children,
and wife.' Rather, he alone had not to care
for his own needs, but for the whole world's.
And thou indeed [hast to care] for one house-
hold, but he for those so many poor at Jerusalem,
for those in Macedonia, for those everywhere in
poverty, for those who give to them no less
than for those who receive. For his care for the
world was of a twofold nature, both that they
might not be destitute of necessaries, and that they
might be rich in spiritual things. And thy
famishing children distress not thee so much as all
the concerns of the faithful did him. Why do
I say, of the faithful ? For neither was he free
from care for the unfaithful, but was so eaten
up with it that he wished even to become
accursed for their sakes ; but thou, were a fam-
ine to rage ten thousand times over, wouldest
never choose to die for any whomsoever. And
'All the MSS. have the word
its omission.
not," but the sense seems torequire
thou indeed carest for one woman, but he for
the Churches throughout the world. For he
saith, " My anxiety for all the Churches." (ch.
xi. 28.) How long then, O man, dost thou
trifle, comparing thyself with Paul ; and wilt
not cease from this thy much meanness of
spirit ? For it behoveth to weep, not when we
are in poverty but when we sin ; for this is
worthy of lamentations, as all the other things
are of ridicule even. ' But,' he saith, 'this is
not all that grieves me ; but that also such an
one is in power, whilst I am unhonored and
outcast.' And what is this? for the blessed
Paul too appeared to the many to be unhonored
and an outcast. 'But,' saith he, 'he was
Paul.' Plainly then not the nature of the
things, but thy feebleness of spirit causeth thy
desponding. Lament not therefore thy poverty,
but thyself who art so minded, yea rather,
lament not thyself, but reform thee ; and seek
not for money, but pursue that which maketh
men of more cheerful countenance than thou-
sands of money, philosophy and virtue. For
where indeed these are, there is no harm in
poverty ; and where these are not there is no
good in money. For tell me, what good is it
when men are rich indeed, but have beggarly
souls ? Thou dost not bewail thyself, so much
as that rich man himself, because he hath not
the wealth of all. And if he doth not weep as
thou dost, yet lay open his conscience, and
thou wilt see his wailings and lamentations.
Wilt thou that I show thee thine own riches,
that thou mayest cease to count them happy that
are rich in money ? Seest thou this heaven here,
how beautiful, how vast it is, how it is placed]
on high? This beauty he enjoyeth not morel
than thou, nor is it in his power to thrust thi
aside and make it all his own : for as it wa
made for him so was it too for thee. What td
the sun, this bright and far shining star, and thai
gladdeneth our eyes, is not this too set out'
common to all ? and do not all enjoy it equally
both poor and rich? And the wreath of thel
stars and the orb of the moon, are they not left
equally to all ? Yea, rather, if I must speak
somewhat marvellous, we poor enjoy these more
than they. For they indeed being for the mosi
part steeped in drunkenness, and passing theii
time in revellings and deep sleep, do not ever
perceive these things, being always under cover
and reared in the shade*^: but the poor do more
than any enjoy the luxury of these elements. Anc
further, if thou wilt look into the air which ii
every where diffused, thou wilt see the poor mai
enjoying it in greater both freshness and abund
ance. For wayfarers and husbandmen enjo}
'jWpoK«iTai..
* i/ntopo^ioi,.
' <TKi.aTpa<f>ovtJievoi..
Homily XII.]
HOMILIES ON SECOND CORINTHIANS.
341
these luxuries more than the inhabitants of the
city; and again, of those same inhabitants of
the city, the handicraftsmen more than those
who are drunken all the day. What too of the
earth, is not this left common to all? ' No,' he
saith. How sayest thou so? tell me. ' Because
the rich man, even in the city, having gotten
himself several plethra, raises up long fences
round them ; and in the country cuts off for
himself many portions.' What then? When
he cuts them off, does he alone enjoy them ? By
no means, though he should contend for it ever
so earnestly. For the produce he is compelled
to distribute amongst all, and for thee he culti-
vates grain, and wine, and oil, and every where
ministers unto thee. And those long fences and
buildings, after his untold expense and his toils
and drudgery he is preparing for thy use, receiv-
ing from thee only a small piece of silver for so
great a service. And in baths and every where,
one may see the same thing obtaining ; the rich
put to expense in money and in cares and labors ;
and the poor for a few oboli reaping the benefit
of it all with perfect ease. And his enjoyment
of the earth is no more than thine; for sure he
filleth not ten stomachs, and thou only one.
'But he partaketh of costlier meats?' Truly,
this is no mighty superiority ; howbeit, even
here, we shall find thee to have the advantage.
For this costliness is therefore thought by thee a
matter of envy because the pleasure with it is
greater. Yet this is greater in the poor man's
case ; yet not pleasure only, but health also ; and
in this alone is the advantage with the rich, that
he maketh his constitution feebler and collects
more abundant fountains of disease. For the
poor man's diet is all ordered according to
nature, but his through its excess resulteth in
corruption and disease.
[6.] But if ye will, let us also look at this
same thing in an example. For if it were
requisite to light a furnace, and then one man
were to throw in silken garments and fine
linens, many and numberless, and so kindle it ;
and another logs of oak and pine, what advan-
tage would this man have over that? None, but
even disadvantage. But what ? (for there is
nothing to prevent our turning the same illus-
tration round after another manner,) if one
were to throw in logs, and another were to light
his fire under bodies, by which furnace wouldest
thou like to stand, that with the logs, or that
with the bodies? Very plainly that with the
logs. For that l)urns naturally and is a pleasant
spectacle to the beholders: whilst this with the
steam, and juices, and smoke, and the stench
cif the bones would drive every one away. Didst
thou shudder at the hearing, and loathe that
furnace? Like it are the bellies of the rich. For
in them one would find more rottenness than in
that furnace, and stinking vapors, and filthy
humors, because that, all over in every part,
indigestion abounds in consequence of their sur-
feiting. For the natural heat not sufficing for
the digestion of the whole but being smothered
under them, they lie smoking above, and the
unpleasantness produced is great. To what
then should one compare those stomachs of
theirs ? Yet do not be offended at what I say,
but if I do not say true things, refute me. To
what then should one compare them ? for even
what has been said is not enough to show their
wretched plight. I have found another resem-
blance yet. What then is it ? As in the sewers
where there is accumulation of refuse, of dung,
hay, stubble, stones, clay, frequent stoppages
occur ; and then the stream of filth overflows at
top: so also it happeneth with the stomachs
of those people. For these being stopped up
below, the greater part of these villainous streams
spurts up above. But not so with the poor, but
like those fountains which well forth pure
streams, and water gardens and pleasure '
grounds \ so also are their stomachs pure from
such-like superfluities. But not such are the
stomachs of the rich, or rather of the luxurious ;
but they are filled with humors, phlegm, bile,
corrupted blood, putrid rheums, and other such-
like matters. Wherefore no one, if he lives
always in luxury, can bear it even for a short
time ; but his life will be spent in continual
sicknesses. Wherefore I would gladly ask them,
for what end are meats given ? that we may be
destroyed, or be nourished? that we may be
diseased, or be strong? that we may be health-
ful, or be sickly ? Very ])lainly, for nourishment,
and health, and strength. Wherefore then do
ye abuse them to the contrary, by their means
creating unto the body disease and sickness?
But not so the poor man ; on the contrary, by
his plain diet he purchases to himself health,
and vigor, and strength. Weep not then on
account of poverty, the mother of health, but
even exult in it; and if thou wouldest be rich,
despise riches. For this, not the having money
but the not wanting to have it, is truly affluence.
If we can achieve this, we shall both be here
more affluent than all that are rich, and there
shall obtain the good things to come, whereunto
may all we attain, through the grace and love
towards men of our Lord Jesus Christ, with
Whom to the Father, with the Holy Ghost, be
glory, might, honor, now and ever, and world
without end. Amen.
' Trapa£ci(TOV{.
HOMILY XIII
2 Cor. VI. II, 12.
Our mouth is open unto you, O ye Corinthians, our heart
is enlarged, ye are not straitened in us, but ye are
straitened in your own affections.
Having detailed his own trials and afflictions,
for "in patience," saith he, " in afflictions, in
necessities, in distresses, (v. 4, 5.) in stripes,
in imprisonments, in tumults, in labors, in
watchings;" and having shown that the thing
was a great good, for "as sorrowful," saith
he, "yet always rejoicing; as poor, yet
making many rich ; as having nothing,
and yet possessing all things; " (v. 10.)
and having called those things "armor," for
"as chastened," saith he, " and not killed : "
and having hereby represented God's abundant
care and power, for he saith, " that the exceed-
ing greatness of the power may be of God, and
not of us;" (civ. 7.) and having recounted his la-
bors, for he saith, " we always bear about His
dying ; " and that this is a clear demonstration
of the Resurrection, for he says, "that the life
also of Jesus may be manifested in our mortal
flesh ;" (c. iv. 10.) and of whatthings he was made
partaker, and with what he had been entrusted,
for "' we are ambassadors on behalf of Christ,"
(c. iii. 20.) saith he, "as though God were en-
treating by us ; " and of what things he is a minis-
ter, namely, "not of the letter, but of the Spirit ; "
(c. iii. 6.) and that he was entitled to reverence not
only on this account, but also for his trials, for,
" Thanks be to God," saith he, "which always
causeth us to triumph : " he purposeth now also
to rebuke them as not being too well minded
towards himself. But though purposing he does
not immediately come upon this, but hav-
ing first spoken of the love which he had dis-
played towards them, he then enters also upon
his discussion of these things. For if even from
his own good deeds he that rebuketh be enti-
tled to reverence ; yet still, when he also dis-
playeth the love, which he bears towards those
who are censured, he maketh his speech less
offensive. Therefore the Apostle also having step-
ped out of the subject of his own trials and
toils and contests, passes on into speaking of
his love, and in this way toucheth them to the
quick. What then are the indications of his
love? "Our mouth is open unto you, O ye
342
Corinthians." And what kind of sign of love is
this ? or what meaning even have the words at
all ? ' We cannot endure,' he says, ' to be silent
towards you, but are always desiring and long-
ing to speak to and converse with you ; ' which
is the wont of those who love. For what grasp-
ing of the hands is to the body, that is inter-
change of language to the soul. And along
with this he implies another thing also. Of what
kind then is this ? That ' we discourse unto
you on all points with freedom as unto persons
beloved, and suppressing nothing, reserving
nothing.' For since afterwards he proposes to
rebuke, he asks forgiveness, using the rebuking
them with freedom as itself a proof of his lov-
ing them exceedingly. Moreover the addition
of their name is a mark of great love and
warmth and affection ; for we are accustomed to
be repeating continually the bare names of those
we love.
" Our heart is enlarged." For as that which
warmeth is wont to dilate ; so also to enlarge is
the work of love. For virtue is warm and fer-
vent. This both opened the mouth of Paul and
enlarged his heart. For, ' neither do I love
with the mouth only,' saith he, ' but I have also
a heart in unison. Therefore I speak with open-
ness, with my whole mouth, with my whole
mind.' For nothing is wider than was Paul's
heart which loved all the faithful with all the
vehemence that one might bear towards the ob-
ject of his affection ; this his love not being
divided and therefore weakened, but abiding in i
full entireness with each. And what marvel '
that this was so in the case of the faithful, see-
ing that even in that of the unfaithful, the heart
of Paul embraced the whole world ? Therefore
he said not ' I love you,' but with more emphasis,
" Our mouth is open, our heart is enlarged,"
we have you all within it, and not this merely,
but with much largeness of room^ For he that
is beloved walketh with great unrestraint within
the heart of him that loveth. Wherefore he
saith, " Ye are not straitened in us, but ye are
straitened in your own affections." And this
reproof, see it administered with forbear-
ance, as is the wont of such as love exceed-
Homily XIII.]
HOMILIES ON SECOND CORINTHIANS.
343
ingly. He did not say, 'ye do not love us,'
but, ' not in the same measure,' for he does
not wish to touch them too sensibly. And indeed
every where one may see how he is inflamed
toward the faithful, by selecting words out of
every Epistle. For to the Romans he saith, " I
long to see you ; " and, '' oftentimes 1 purposed
to come unto you;" and, "If by any means
now at length I may be prospered to come unto
you." (Rom. i. ii, 13, 10.) And to the
Galatians, he says, " My little children of whom
I am again in travail." (Gal. iv. 19.) To the
Ephesians again, /'For this cause I bow my
knees " for you. (Ephes. iii. 14.) And to the
Philippians,! " For what is my hope, or joy, or
crown of rejoicing? are not even ye?" and he
said that he bare them about in his heart, and^
in his bonds. (Philipp. i. 7.) And to the Colos-
sians, "But I would that ye knew greatly I
strive for you, and for as many as have not seen
my face in the flesh ; that your hearts might
be comforted." (Coloss. ii. 1.2.) And to the
Thessalonians, " As when a nurse cherisheth her
children, even so being affectionately desirous
of you, we were well pleased to impart unto
? you, not the Gospel only, but also our own
souls." (i Thess. ii. 7. 8.) And to Timothy,
" Remembering thy tears, that I may be filled
Avith joy." (2 Tim. i. 4.) And to Titus,
"To my beloved^ son; (Tit. i. 4.) and to
Philemon, in like manner. (Philem. i.) And to
the Hebrews too, he writes many other such-
like things, and ceaseth not to beseech them,
and say, " A very little while, and he that com-
eth shall come, and shall not tarry : " (Heb. x.
37.) just like a mother to her pettish-* children.
And to themselves-^ he says, ' ' Ye are not strait-
ened in us." But he does not say only that he
loves, but also that he is beloved by them, in
order that hereby also he may the rather win
them. And indeed testifying to this in them,
he says, Titus came and " told us your longing,
your mourning, your zeal." (2 Cor. vii. 7.)
And to the Galatians, "If possible, ye would
have plucked out your eyes and given them to
me, " (Gal. iv. 15.) And to the Thessalonians,
" What manner of entering in we had unto
you." (i Thess, i. 9.) And to Timothy also,
" Remembering thy tears, that I may be filled
with joy." (2 Tim. i. 4.) And also throughout
his Epistles one may find him bearing this testi-
mony to the disciples, both that he loved and
that he is loved, not however equally. And
here he saith, " Though the more abundantly I
love you, the less I be loved." (2 Cor. xii. 15.)
' This passage is not in ihe Epistle to the Philippians, but in the
first Epistle to the Thessalonians (ii. 19.) but the same expressions
occur in Phil. iv. i.
- Or ' even.
'SoChrys : Rec. text," own son." [Rev. Vers." my true child."]
* The Corinthians.
This, however, is near the end ; but at present
more vehemently, " Ye are not straitened in us,
but ye are straitened in your own affections,"
'You receive one,' he says, 'but I a whole
city, and so great a population.' And he said
not, ' ye do not receive us,' but, ' ye are strait-
ened ; ' implying indeed the same thing but
with forbearance and without touching them too
deeply.
Ver. 13. "Now for a recompense in like
kind (I speak as unto my children,) be ye also
enlarged."
And yet it is not an equal return, first to be
loved, afterwards to love. For even if one
were to contribute that which is equal in
amount, he is inferior in that he comes to it
second. ' But nevertheless I am not going to
reckon strictly,^' saith he, 'and if ye after hav-
ing received the first advances'' from me do but
show forth the same amount, I am well-pleased
and contented.' Then to show that to do this
was even a debt, and that what he said was
void of flattery, he saith, " I speak as unto my
children." What meaneth, " as unto my chil-
dren ?" 'I ask no great thing, if being your
father I wish to be loved by you.' And see
wisdom and moderation of mind. He men-
tions not here his dangers on their behalf, and
his labors, and his deaths, although he had
many to tell of : (so free from pride is he !)
but his love : and on this account he claims
to be loved ; ' because,' saith he, ' I was your
father, because I exceedingly burn for you,'
[for] it is often especially offensive to the per-
son beloved when a man sets forth his benefits
to him ; for he seems to reproach. Wherefore
Paul doth not this ; but, ' like children, love
your father,' saith he, which rather proceeds
from instinct^ ; and is the due of every father.
Then that he may not seem to speak these
things for his own sake, he shows that it is for
their advantage even that he invites this love
from them. And therefore he added,
Ver. 14. " Be ye not unequally yoked togeth-
er with unbelievers."
He said not, ' Intermix not with unbelievers,'
but rather dealing sharply with^ them, as trans-
gressing what was right, ' Suffer not yourselves
to turn aside,' saith he,
" For what fellowship have righteousness and
iniquity?" Here in what follows he institutes
a comparison, not between his own love and
theirs who corrupt them, but between their
nobleness and the others' dishonor. For thus
his discourse became more dignified and more
beseeming himself, and would the rather win
them. Just as if one should say to a son that
' ovSiv aKfuPoKoyoviiai..
■" Ta5 a.pxoL';
344
WORKS OF ST. CHRYSOSTOM.
[Homily XIIL
despised his parents, and gave himself up to
vicious persons, ' What art thou doing, child ?
Dost thou despise thy father and prefer impure
men filled with ten thousand vices ? Knowest
thou not how much better and more respectable
thou art than they ? ' For so he detaches him
more [readily] from their society than if he
should express admiration of his father. For
were he to say indeed, ' Knowest thou not how
much thy father is better than they?' he will
not produce so much effect ; but if, leaving men-
tion of his father, he bring himself before them,
saying, ' Knowest thou not who thou art and
what they are ? Dost thou not bear in mind
thine own high birth and gentle^ blood, and
their infamy? For what communion hast thou
with them, those thieves, those adulterers, those
impostors?' by elevating him with these praises
of himself, he will quickly prepare him to break
off from them. For the former address indeed,
he will not entertain with overmuch acceptance,
because the exalting of his father is an accusa-
tion of himself, when he is shown to be not only
grieving a father, but such a father ; but in this
case he will have no such feeling. For none
would choose not to be praised, and therefore,
along with these praises of him that hears, the
rebuke becometh easy of digestion. For the
listener is softened, and is filled with high
thoughts, and disdains^ the society of those per-
sons.
But not this only is the point to be admired
in him that thus he prosecuted his comparison,
but that he imagined another thing also still
greater and more astounding ; in the first place,
prosecuting his speech in the form of interroga-
tion, which is proper to things that are clear
and admitted, and then dilating it by the quick
successioa and multitude of his terms. For he
employs not one or two or three only, but sev-
eral. Add to this that instead of the persons he
employs the names of the things, and he deline-
ates here high virtue and there extreme vice ;
and shows the difference between them to be
great and infinite so as not even to need demon-
stration. " For what fellowship," saith he,
" have righteousness and iniquity? "
" And what communion hath light with dark-
ness?" (v. 15, 16.) " And what concord hath
Christ with Beliar^? Or what portion * hath a
believer with an unbeliever? Or what agree-
ment hath a temple of God with idols ? "
Seest thou how he uses the bare names, and
how adeqatelyto his purpose of dissuasion. For
he did not say, ' neglect of righteousness^," [but]
liaTTTvet.
OlttTTTUet.
' [This reading, given in the margin of the Rev. V
by all the editors instead of" Belial," for which, a
Hort say, there is only Latin authority. C.]
* A. \ . part.
^ napavofj.ia [avo/xia]
. . ers., is adopted
I, as Westcott and
what was stronger [iniquity"] ; nor did he say
those who are of the light, and those who are of
the darkness ; but he uses opposites themselves
which can not admit of their opposites, ' light
and darkness.' Nor said he those who are of
Christ, with those who are of the devil ; but,
which was far wider apart, Christ and Beliar,
so calling that apostate one, in the Hebrew
tongue. ' ' Or what portion hath a believer with
an unbeliever? " Here, at length, that he may
not seem simply to be going through a censure
of vice and an encomium of virtue, he mentions
persons also without particularizing. And he
said not, 'communion,' but spoke of the
rewards, using the term ''portion. What agree-
ment hath a temple of God with idols? "
"For ye^ area temple of the living God."
Now what he says is this. Neither hath your
King aught in common with him, "for what
concord hath Christ with Beliar? " nor have the
things [aught in common], "for what com-
munion hath light with darkness?" Therefore
neither should ye. And first he mentions their
king and then themselves; by this separating
them most effectually. Then having said, "a
temple of God with idols," and having declared,
" For ye are a temple of the living God," he is.
necessitated to subjoin also the testimony of this-
to show that the thing is no flattery. For he
that praises except he also exhibit proof, even
appears to flatter. What then is his testimony ?
For,
"I will dwell in them, saith he, "and walk
in them. I will dwell in," as in temples,
" and walk in them," signifying the more
abundant attachment^ to them.
" And they shall be my people and I will be
their God ^. ' What ? ' saith he, ' Dost thou
bear God within thee, and runnest unto them ?
God That hath nothing in common with them ?
And in what can this deserve forgiveness? Bear
in mind Who walketh. Who dwelleth in thee.'
Ver. 17. "Wherefore come ye out from
among them, and be ye separate, and touch na
unclean thing; and I will receive you, saith
the Lord.
And He said not, ' Do not unclean things' ;
but, requiring greater strictness, ' do not even
touch,' saith he, nor go near them.' But what
is filthiness of the flesh ? Adultery, fornication,
lasciviousness of every kind. And what of the
soul? Unclean thoughts, as gazing with un-
chaste eyes, malice, deceits, and whatsoever
such thmgs there be. He wishes then that they
should be clean in both. Seest thou how great
the prize? To be delivered from what is evil,
* The two words in brackets are not found in the text, but seem.
required by the context.
'' [Ihe testimony preponderates in favor of the first person,
" we," adopted by the Rev. Vers. C.]
' tT\fai.i'.
' The Received Text inverts the order of the two clauses
Homily XIII.]
HOMILIES ON SECOND CORINTHIANS.
345
to be made one with God. Hear also what
follows.
Ver. 1 8. " And I will be to you a Father,
and ye shall be to me sons and daughters, saith
the Lord."
Seest thou how from the beginning the
Prophet fore-announceth our present high birth,
the Regeneration by grace ?
Chap. vii. ver. i. ''Having therefore these
promises, beloved."
What promises? That we should be temples
of God, sons and daughters, have Him indwell-
ing, and walking in us, be His people, have Him
for our God and Father.
" Let us cleanse ourselves from all defilement
of flesh and spirit."
Let us neither touch unclean things, for this
is cleansing of the flesh ; nor things which defile
the soul, for this is cleansing of the spirit. Yet
he is not content with this only, but adds also,
"Perfecting holiness in the fear of God."
For not to touch the unclean thing doth not
make clean, but there needeth something else
besides to our becoming holy ; earnestness,
heedfulness, piety. And he well said, "In the
fear of God." For it is possible to perfect
chasteness, not in the fear of God but for vain-
glory. And along with this he implies yet
another thing, by saying, "In the fear of God ; "
the manner, namely, whereafter holiness may be
perfected. For if lust be even an imperious
thing, still if thou occupy its territory with ^ the
fear of God, thou hast stayed its frenzy.
[4.] Now by holiness here he means not
chastity alone, but the freedom from every kind
of sin, for he is holy that is pure. Now one
will become pure, not if he be free from forni-
cation only, but if from covetousness also, and
envy, and pride 2, and vainglory, yea especially
from vainglory which in every thing indeed it
behoveth to avoid, but much more in almsgiv-
ing; since neither will it be almsgiving, if it
have this distemper, but display and cruelty.
For when thou dost it not out of mercy, but
from parade 3, such deed is not only no alms
but even an insult ; for thou hast put thy brother
to open shame *. Not then the giving money,
but the giving it out of mercy, is almsgiving.
For people too at the theatres give, both to
prostitute boys and to others who are on the
stage ; but such a deed is not almsgiving. And
they too give that abuse the persons of prosti-
tute women ; but this is not lovingkindness,
but insolent treatment ^. Like this is the vain-
glorious also. For just as he that abuseth the
person of the harlot, pays her a price for that
' firi.Tii\i<rfii.
^ anoyola<;.
' fKTTOJLLTrevwl'.
* Trapotci'a.
abuse ; so too dost thou demand a price of
him that receiveth of thee, thine insult of him
and thine investing him as well as thyself with
an evil notoriety. And besides this, the loss is
unspeakable. For just as a wild beast and a
mad dog springing upon us might, so doth this
ill disease and this inhumanity make prey of
our good things. For inhumanity and cruelty
such a course is ; yea, rather more grievous even
than this. For the cruel indeed would not give
to him that asked ; but thou dost more than
this ; thou hinderest those that wish to give.
For when thou paradest thy giving, thou hast
both lowered the reputation of the receiver, and
hast pulled back ^ him that was about to give, if
he be of a careless mind. For he will not give
to him thenceforth, on the ground of his having
already received, and so not being in want;
yea he will often accuse him even, if after hav-
ing received he should draw near to beg, and
will think him impudent. What sort of alms-
giving then is this when- thou both shamest thy-
self and him that receiveth ; and also in two-
ways Him that enjoined it : both because while
having Him for a spectator of thine alms, thou
seekest the eyes of thy fellow-servants besides
Him, and because thou transgressest the law
laid down by Him forbidding these things.
I could have wished to carry this out into
those other subjects as well, both fasting and
prayer, and to show in how many respects vain-
glory is injurious there also; but I remember
that in the discourse before this I left unfin-
ished a certain necessary point. What was the
point ? I was saying, that the poor have the
advantage of the rich in the things of this life,
when I discoursed concerning health and pleas-
ure ; and this was shown indistinctly. Come
then, to-day let us show this, that not in the
things of this life only, but also in those that
are higher, the advantage is with them. For
what leadeth unto a kingdom, riches or pov-
erty ? Let us hear the Lord Himself of the
heavens saying of those, that "it is easier for a
camel to go through the eye of a needle than
for a rich man to enter into the kingdom of
heaven:" (Mat. xix. 24.) but of the poor the
contrary, " If thou wilt be perfect, sell that thou
hast, and give to the poor ; and come, fol-
low Me ; and thou shalt have treasure in
heaven." (Mat. xix. 21.) But if ye will, let
us see what is said on either side. "Narrow
and straitened is the way," He saith, " that
leadeth unto life." (Mat. vii. 14.) Who then
treadeth the narrow way, he that is in luxury,
or that is in poverty; that is independent, or
that carrieth ten thousand burdens ; the lax ^
and dissolute, or the thoughtful and anxious?
• avf\aiTi<Tai.
346
WORKS OF ST. CHRYSOSTOM.
[Homily XIV.
But what need of these arguments, when it is
best to betake one's self to the persons them-
selves. Lazarus was poor, yea very poor ; and
he that passed him by as he lay at his gateway
was rich. Which then entered into the king-
dom, and was in delights in Abraham's bosom?
and which of them was scorched, with not even
a drop at his command ? But, saith one, ' both
many poor will be lost, and [many] rich will
enjoy those unspeakable goods.' Nay rather,
one may see the contrary, few rich saved, but
of the poor far more. For, consider, making
accurate measure of the hindrances of riches
and the defects of poverty, (or rather, neither
of riches nor of poverty are they, but each of
those who have riches or poverty; howbeit,)
let us at least see which is the more available
weapon. What defect then doth poverty seem
to possess? Lying. And what, wealth? Pride,
the mother of evils ; which also made the devil
a devil, who was not such before. Again,
' ' the love of money is- a root of all kinds of
evil." (i Tim. vi. lo.) Which then stands
near this root, the rich man, or the poor? Is
it not very plainly the rich ? For the more
things anyone surrounds himself with, he desires
so much the more. Vainglory again damages
tens of thousands of good deeds, and near this
too again the rich man hath his dwelling ^
"But," saith one, "thou mentionest not the
[evils] of the poor man, his affliction, his
straits." Nay, but this is both common to the
rich, and is his more than the poor man's ; so
that those indeed which appear to be evils of
poverty are common to either : whilst those of
riches are riches' only. ' But what,' saith one,
' when for want of necessaries the poor man
-committeth many horrible things? ' But no poor
man, no, not one, committeth as many horrible
things from want, as do the rich for the sake of
surrounding themselves with more, and of not
losing what stores they have ^. For the poor
man doth not so eagerly desire necessaries as
the rich doth superfluities ; nor again has he
as much strength to put wickedness in practice
as the other hath power. If then the rich man
is both more willing and able, it is quite plain
that he will rather commit such, and more of
them. Nor is the poor man so much afraid in
respect of hunger, as the rich trembleth and is
anxious in respect of the loss of what he has,
and because he has not yet gotten all men's
possessions. Since then he is near both vain-
glory and arrogance, and the love of money,
the root of all evils, what hope of salvation
shall he have except he display much wisdom ?
And how shall he walk the narrow way ? Let
us not therefore carry about the notions of the
many, but examine into the facts. For how
is it not absurd that in respect to money,
indeed, we do not trust to others, but refer this
to figures and calculation ; but in calculating
upon facts we are lightly drawn aside by the
notions of others ; and that too, though we
possess an exact balance^, and square'* and
rule^ for all things, the declaration of the
divine laws ? Wherefore I exhort and entreat
you all, disregard what this man and that man
thinks about these things, and inquire from the
Scriptures all these things ; and having learnt
what are the true riches, let us pursue after
them that we may obtain also the eternal
good things ; which may we all obtain,
through the grace and love towards men of
our Lord Jesus Christ, with Whom, to the
Father and the Holy Spirit, be glory, might,
and honor, now and ever, and world without
end. Amen.
HOMILY XIV.
2 Cor. vii. 2, 3.
Open your hearts to us : we wronged no man, we cor-
rupted no man, we took advantage of no man. I say it
not to condemn you ; for I have said before, [as I have
also declared above]^, that ye are in our hearts lo die
together and live together.
Again he raiseth the discourse about love,
mitigating the harshness of his rebuke. For
since he had convicted and reproached them as
being beloved indeed, yet not loving in an
' etTKrjvMTai.
" Ta ev^ov
equal degree, but breaking away from his love
and mixing up with other pestilent fellows ;
again he softens the vehemence of his rebuke,
saying, "Make room for us," that is, "love
us ; " and prays to receive a favor involving no
burden, and advantaging them that confer
above them that receive it. And he said not,
' love,' but with a stronger appeal to their
' Kavova
• This clause, inserted by St. Chrysostom, is not found in the
Received text.
Homily XIV.]
HOMILIES ON SECOND CORINTHIANS.
347
pityS "make room for." ' Who expelled us ? '
saith he : ' Who cast us out of your hearts ?
How come we to be straitened in you ? ' for
since he said above, " Ye are straitened in
your affections ; " here declaring it more
clearly, he said, " make room for us : " in this
way also again winning them to himself. For
nothing doth so produce love as for the beloved
to know that he that loveth him exceedingly
desireth his love.
"We wronged no man." See how again
he does not mention the benefits [done by
him], but frameth his speech in another way,
so as to be both less offensive and more cutting^.
And at the same time he also alludes to the
false apostles, saying, " We wronged no man,
we corrupted no man, we defrauded no man."
What is " we corrupted ? " That is, we be-
guiled no man ; as he says elsewhere also.
' ' Lest by any means, as the serpent beguiled
Eve, so your minds should be corrupted." (2
Cor. xi. 3.)
"We defrauded no man;" we plundered,
plotted against no man. And he for the present
forbears to say, ' we benefited you in such and
such ways ; ' but framing his language so as
more to shame them, " We wronged no man," he
says ; as much as saying, ' Even had we in no
wise benefited you, not even so ought ye to turn
away from us ; for ye have nothing to lay to our
charge, either small or great.' Then, for he
felt the heaviness of his rebuke, he tempers it
again. And he was neither silent altogether,
for so he would not have aroused them ; nor yet
did he let the harshness of his language go un-
modified, for so he would have wounded them
too much. And what says he ?
Ver. 3. " I say it not to condemn you."
How is this evident? " For I have said be-
fore," he adds, "that ye are in our hearts to
die and live with you." This is the greatest
affection, when even though treated with con-
tempt, he chooseth both to die and live with
them. ' For neither are ye merely in our
hearts,' he says, 'but in such sort as I said.
For it is possible both to love and to shun
dangers, but we do not thus.' And behold here
also wisdom unspeakable. For he spake not of
what had been done for them, that he might not
seem to be again reproaching them, but he pro-
miseth for the future. 'For should it chance,'
saith he, ' that danger should invade, for your
sakes I am ready to suffer every thing ; and
neither death nor life seemeth aught to me in
itself, but in whichever ye be, that is to me more
desirable, both death than life and life than
death.'
Howbeit, dying indeed is manifestly a proof
' eAceti'OTepot'
' nXriKTiKioTepov.
of love ; but living, who is there that would not
choose, even of those who are not friends ?
Why then does the Apostle mention it as some-
thing great ? Because it is even exceeding
great. For numbers indeed sympathize with
their friends when they are in misfortune, but
when they are in honor rejoice not with, but
envy, them. ' But not so we ; but whether ye
be in calamity, we are not afraid to share your
ill fortune ; or whether ye be prosperous, we
are not wounded with envy.'
[2.] Then after he had continually repeated
these things, saying, " Ye are not straitened in
us;" and, "Ye are straitened in your own
affections; " and, " make room for us; " and,
"Be ye also enlarged ; " and, " We wronged no
man; " and all these things seemed to be a con-
demnation of them : observe how he also in
another manner alleviates this severity by say-
ing, " Great is my boldness of speech
towards you." ' Therefore I venture upon such
things,' he says, 'not to condemn you by what
I say, but out of my great boldness of speech,'
which also farther signifying, he said, "Great
is my glorying on your behalf." ' For think not
indeed,' he saith, 'that because I thus speak,
I speak as though I had condemned you alto-
gether ; (for I am exceedingly proud of, and
glory in, you;) but both out of tender concern
and a desire that you should make greater in-
crease unto virtue.' And so he said to the
Hebrews also after much rebuke ; ' ' But we are
persuaded better things of you, and things that
accompany salvation, though we thus speak : and
we desire that each one of you may show the
same diligence to the fullness of hope even to
the end." (Heb. vi. 9, 11.) So indeed
here also, "Great is my glorying on your
behalf." ' We glory to others of you,' he says.
Seest thou what genuine comfort he has given ?
'And,' he saith, 'I do not simply glory, but
also, greatly. ' Accordingly he added these words ;
"I am filled with comfort." What comfort?
' That coming from you ; because that ye, hav-
ing been reformed, comforted me by your con-
duct.' This is the test of one that loveth, both
to complain of not being loved and to fear lest
he should inflict pain by complaining immoder-
ately. Therefore he says, " I am filled with
comfort, I overflow with joy." 'But these
expressions,' saith one, 'seem to contradict the
former. ' They do not do so, however, but are
even exceedingly in harmony with them. For
these procure for the former a favorable recep-
tion ; and the praise which they convey makes
the benefit of those rebukes more genuine, by
quietly abstracting what was painful in them.
Wherefore he uses these expressions, but with
great genuineness and earnestness'. For he did
348
WORKS OF ST. CHRYSOSTOM.
[Homily XIV.
not say, ' lam filled with joy;' but, "I abound;"
or rather, not "abound" either, but "super-
abound ;" in this way also again showing his
yearning, that even though he be so loved as to
rejoice and exult, he does not yet think him-
self loved as he ought to be loved, nor
to have received full payment ; so insati-
able was he out of his exceeding love of
them. For the joy it brings to be loved
in any degree by those one passionately
loves, is great by reason of our loving
them exceedingly. So that this again was a
proof of his affection. And of the comfort
indeed, he saith, " I am filled ;" ' I have received
what was owing to me;' but of the joy, "I
superabound ;" that is, ' I was desponding
about you ; but ye have sufficiently excused
yourselves and supplied comfort : for ye have not
only removed the ground of my sorrow, but
have even increased joy.' Then showing its
greatness, he not only declares it by saying, " I
superabound in joy," but also by adding, "in
all our affliction." ' For so great was the
delight arising to us on your account that it was
not even dimmed by so great tribulation, but
through the excess of its own greatness it over-
came the sorrows that had hold of us, and
suffered us not to feel the sense of them. '
Ver. 5. " For even when we were come into
Macedonia, our flesh had no relief."
For since he said, "our tribulation ;" he
both explains of what sort it was, and magni-
fies it by his words, in order to show that the
consolation and joy received from them^ was
great, seeing it had repelled so great a sorrow.
" But we were afflicted on every side."
How on every side ? for " without were fight-
ings," from the unbelievers ; " within were
fears ; " because of the weak among the
believers, lest they should be drawn aside.
For not amongst the Corinthians only did these
things happen, but elsewhere also.
Ver. 6. " Nevertheless He that comforteth
the lowly comforted us by^ the coming of Titus."
For since he had testified great things of
them in what he said, that he may not seem to
be flattering them he cites as witness Titus the
brother^, who had come from them to Paul
after the first Epistle to declare unto him the
particulars of their amendment. But consider,
I pray you, how in every place he maketh a
great matter of the coming of Titus. For he
saith also before, "Furthermore when I came
to Troas for the Gospel, I had no relief for my
spirit because I found not Titus my brother ; "
(c. ii. 12, 13.) and in this place again we were
comforted," he saith, "by the coming of
' i. e., the Corinthians.
" iu K. T. cTTi St. C. [The former is the true text.
* Or' his brother."
C]
Titus." For he is desirous also of establishing
the man in their confidence and of making
him exceedingly dear to them. And observe how
he provides for both these things. For by saying
on the one hand, " I had no relief for my
spirit," he showeth the greatness of his virtue ;
and by saying on the other, that, in our tribula-
lation his coming sufficed unto comfort ; yet
" not by his coming only, but also by the com-
fort wherewith he was comforted in you," he
endeareth^ the man unto the Corinthians. For
nothing doth so produce and cement friend-
ships as the saying something sound and
favorable of any one. And such he testifies g
Titus did ; when he says that ' by his coming
he hath given us wings with pleasure ; such
things did he report of you. On this ground
his coming made us glad. For we were
delighted not " only by his coming, but also for
the comfort wherewith he was comforted in you. '*
And how was he comforted ? By your virtue^
by your good deeds. ' Wherefore also he adds,.
" While he told us your longing, your mourn-
ing, your zeal for me. ' These things made
him glad,' he says, ' these things comforted
him.' Seest thou how he shows that he also is
an earnest lover of theirs, seeing he considers
their good report as a consolation to himself ;
and when he was come, gloried, as though on
account of his own good things, unto Paul.
And observe with what warmth of expression
he reporteth these things, "Your longing, your
mourning, your zeal." For it was likely^ that
they would mourn and grieve why the blessed
Paul was so much displeased, why he had kept
away from them so long. And therefore he
did not say simply tears, but " mourning ; "
nor desire, but "longing;" nor anger, but
" zeal ; " and again " zeal toward him," which
they displayed both about him that had com-
mitted fornication and about those who were
accusing him. 'For,' saith he, 'ye were
inflamed and blazed out on receiving my let-
ters.' On these accounts he abounds in joy,,
on these accounts he is filled with consolation,,
because he made them feel. It seems to me,
however, that these things are said not only to
soften what has gone before, but also in encour-
agement of those Avho had acted in these things
virtuously. For although I suppose that some
were obnoxious to those former accusations and
unworthy of these praises ; nevertheless, he
doth not distinguish them, but makes both the
praises and the accusations common, leaving it
to the conscience of his hearers to select that
which belongs to them. For so both the one
would be void of offence, and the other lead
them on to much fervor of mind.
' OlKCtOl
' Or • natuml."
Homily XI V.J
HOMILIES ON SECOND CORINTHIANS.
349
[4.] Such also now should be the feelings of
those who are reprehended ; thus should they
lament and mourn ; thus yearn after their
•teachers ; thus, more than fathers, seek them.
For by those indeed living cometh, but by these
good living. Thus ought they to bear the re-
bukes of their fathers, thus to sympathize with
their rulers on account of those that sin. For it
does not rest all with them, but with you also.
For if he that hath sinned perceives that he was
rebuked indeed by his father, but flattered by
his brethren ; he becometh more easy of mind.
But when the father rebukes, be thou too angry
as well, whether as concerned for thy brother or
as joining in thy father's indignation ; only be
the earnestness thou showest great ; and mourn,
not that he was rebuked, but that he sinned.
But if I build up and thou pull down, what
profit have we had but labor ? (Ecclus. xxxiv. 23.)
Yea, rather, thy loss stops not here, but thou
bringest also punishment on thyself. For he
that hindereth the wound from being healed is
punished not less than he that inflicted it, but
even more. For it is not an equal offence to
wound and to hinder that which is wounded
from being healed ; for this indeed necessarily
gendereth death, but that not necessarily. Now
I have spoken thus to you ; that ye may join in
the anger of your rulers whenever they are
indignant justly ; that when ye see any one
rebuked, ye may all shun him more than does the
teacher. Let him that hath offended fear you
more than his rulers. For if he is afraid of his
teacher only, he will readily sin ; but if he
have to dread so many eyes, so many tongues,
he will be in greater safety. For as, if we do
not thus act, we shall suffer the extremest pun-
ishment; so, if we perform these things, we
shall partake of the gain that accrues from his
reformation. Thus then let us act ; and if any
one shall say, ' be humane towards thy brother,
this is a Christian's duty ; let him be taught,
that he is humane who is angry [with him], not
he who sets him at ease ' prematurely and
alloweth him not even to come to a sense of his
transgression. For which, tell me, pities the
man in a fever and laboring under delirium, he
that lays him on his bed, and binds him down,
and keeps him from meats and drinks that are
not fit for him ; or he that allows him to glut
himself with strong drink, and orders him to
have his liberty, and to act in every respect as
one that is in health ? Does not this person
even aggravate the distemper, the man that
seemeth to act humanely, whereas the other
' xa\iav Field. The MSS. have KaKuiv, for which iraoaKaKiiv
and Ko\a.K(viav have been conjectured. vaAatu is used elsewhere
in the same sense by Chrysostom. See aljove, Horn. XIII. p. 346.
line 29, first column, "softened."
amends it? Such truly ought our decision to be
in this case also. For it is the part of humanity,
not to humor the sick in every thing nor to
flatter their unseasonable desires. No one so
loved him that committed fornication amongst
the Corinthinians, as Paul who commandeth to
deliver him to Satan ; no one so hated him as
they that applaud and court him ; and the event
showed it. For they indeed both puffed him
up and increased his inflammation ; but [the
Apostle] both lowered it and left him not until
he brought him to perfect health. And they
indeed added to the existing mischief, he eradi-
cated even that which existed from the first.
These laws, then, of humanity let us learn also.
For if thou seest a horse hurrying down a preci-
pice, thou appliest a bit and boldest him in with
violence and lashest him frequently ; although
this is punishment, yet the punishment itself is
the mother of safety. Thus act also in the case
of those that sin. Bind him that hath trans-
gressed until he have appeased God ; let him
not go loose, that he be not bound the faster by
the anger of God. If I bind, God doth not chain ;
if I bind not, the indissoluble chains await him.
'' For if we judged ourselves, we should not be
judged, (i Cor. xi. 31.) Think not, then, that
thus to act cometh of cruelty and inhumanity;
nay, but of the highest gentleness and the most
skillful leechcraft and of much tender care. But,
saith one, they have been punished for a long
time. How long? Tell me. A year, and two,
and three years? Howbeit, I require not this,
length of time, but amendment of soul. This
then show, whether they have been pricked to
the heart, whether they have reformed, and all
is done : since if there be not this, there is no
advantage in the time. For neither do we
inquire whether the wound has been often ban-
daged, but whether the bandage has been of any
service. If therefore it hath been of service,
although in a short time, let it be kept on no
longer : but if it hath done no service, even at
the end of ten years, let it be still kept on : and
let this fix the term of release, the good of
him that is bound. If we are thus careful both
of ourselves and of others, and regard not honor
and dishonor at the hands of men ; but bearing
in mind the punishment and the disgrace that is
there, and above all the provoking of God, apply
with energy the medicines of repentance : we
shall both presently arrive at the perfect health,
and shall obtain the good things to come;
which may all we obtain, through the grace and
love towards men of our Lord Jesus Christ, with
Whom, to the Father, with the Holy Spirit, be
j glory, might, honor, now and e\er, and world
' without end. Amen.
HOMILY XV.
2 Cor. vii. 8.
So thati though I made you sorry with my letter, I do
not regret it, though I did regret.
He goes on to apologize for his Epistle, when,
(the sin having been corrected,) to treat them
tenderly^ was unattended with danger; and he
shows the advantage of the thing. For he did
this indeed even before, when he said, " For out
of much affliction and anguish of heart, I wrote
unto you : not that ye should be made sorry,
but that ye might know the love which I have
toward you." (c. ii. 4.) And he does it also
now, establishing this same point in more words.
And he said not, ' I regretted indeed before, but
now I do not regret : ' but how ? "I regret not
now, though I did regret." 'Even if what I
wrote,' he says, 'was such as to overstep the
[due] measure of rebuke^, and to cause me to
regret; still the great advantage which has
accrued from them doth not allow me to regret. '
And this he said, not as though he had rebuked
them beyond due measure, but to heighten his
praises of them. ' For the amendment ye man-
ifested was so great,' saith he, 'that even if I
did happen to smite you too severelv insomuch
that I even condemned myself, I praise myself
now from the result.' Just as with little chil-
dren, when they have undergone a painful rem-
edy, such as an incision, or cautery, or bitter
physic, afterwards we are not afraid to sooth
them ; so also doth Paul.
Ver. 8, 9. " For I see that that epistle made
you sorry, though but for a season. Now I
rejoice not that ye were made sorry, but that ye
were made sorry unto repentance."
Having said, " I do not regret," he tells the
reason also; alleging the good that resulted
from his letter ; and skillfully excusing himself
by saying, "though but for a season." For
truly that which was painful was brief, but that
which was profitable was perpetual. And what
indeed followed naturally was to say, 'even
though It grieved you for a season, yet it made
you glad and benefited you forever.' But he
doth not say this: but before mentioning the
' ' For, ' Rec Text [which is correct. C 1
TO (xerpoc Tij! e'!rtTifi^<reu5.
gain he passes again to his praises of them, and
the proof of his own concern for them, saying
"Now I rejoice, not that ye were made sorry,''
C for what gain came to me from you being
made sorry ?) " but that ye were made sorry unto
repentance," that the sorrow brought some
gain.' For a father also when he sees his son
under the knife rejoiceth not that he is being
pained, but that he is being cured ; so also doth
this man. But observe how he transfers all
that was well achieved in the matter unto them-
selves; and lays whatever was painful to the
account of the Epistle, saying, "It made you
sorry for a season; " whilst the benefit that re-
sulted from it he speaks of as their own good
achieving. For he said not, ' The Epistle cor-
rected you,' although this was the case; but,
" ye sorrowed unto repentance."
"For ye were made sorry after a godly sort,
that ye might suffer loss by us in nothing."
Seest thou wisdom unspeakable? 'For had
we not done this,' he says, 'we had done you
damage.' And he affirms that indeed which
was well achieved to be theirs, but the damage
his own, if indeed he had been silent. For if
they are likely to be corrected by a sharp
rebuke, then, if we did not sharply rebuke, we
should have done you damage ; and the injury
would not be with you alone, but also with us.
For just as he that gives not to the merchant
what is necessary for his voyage, he it is that
causeth the damage ; so also we, if we did not
offer you that occasion * of repentance, should
have wrought you damage. Seest thou that the
not rebuking those that sin is a damage both to
the master and to the disciple ?
[2.] Ver. 10. " For godly sorrow worketh
repentance unto salvation, a repentance which
bringeth no regret."
'Therefore,' he says, 'though I did regret
before I saw the fruit and the gain, how great
they were, I do not regret now.' For such a
thing is godly sorrow. And then he philoso-
phizeth about it, showing that sorrow is not in
all cases a grievous thing, but when it is worldly.
And what is worldly? If thou be in sorrow for
* TO! a<t>opnas-
m
Homily XV.]
HOMILIES ON SECOND CORINTHIANS.
351
money, for reputation, for him that is departed,
all these are worldly. Wherefore also they
work death. For he that is in sorrow for repu-
tation's sake feeleth envy and is driven often-
times to perish : such sorrow was that which
Cain sorrowed, such Esau. By this worldly
sorrow then he meaneth that which is to the
harm of those that sorrow. For only in respect \
to sins is sorrow a profitable thing ; as is evident
in this way. He that sorroweth for loss of wealth
repairethnot that damage; he that sorroweth for
one deceased raiseth not the dead to life again ; he
that sorroweth for a sickness, not only is not made
well but even aggravates the disease : he that
sorroweth for sins, he alone attains some ad-
vantage from his sorrow, for he maketh his sins
wane and disappear. For since the medicine
has been prepared for this thing, in this case
only is it potent and displays its profitableness;
and in the other cases is even injurious. ' And
yet Cain,' saith one, ' sorrowed because he was
not accepted with God.' It was not for this,
but because he saw his brother glorious in
honor ' ; for had he grieved for this, it behoved
him to emulate and rejoice with him ; but, as it
was, grieving, he showed that his was a worldly
sorrow. But not so did David, nor Peter, nor
any of the righteous. Wherefore they were ac-
cepted, when grieving either over their own
sins or those of others. And yet what is more
oppressive than sorrow ? Still when it is after a
godly sort, it is better than the joy in the
world. For this indeed ends in nothing ; but
that " worketh repentance unto salvation, a sal-
vation that bringeth no regret." For what is
admirable in it is this that one who had thus
sorrowed would never repent, whilst this is an
especial characteristic of worldly sorrow. For
what is more regretted than a true born son ?
And what is a heavier grief than a death of this
sort? But yet those fathers who in the height of
their grief endure nobody and who wildly beat
themselves, after a time repent because they
have grieved immoderately ; as having thereby
nothing benefitted themselves, but even added
to their affliction. But not such as this is godly
sorrow ; but it possesseth two advantages, that
of not being condemned in that a man grieves
for, and that this sorrow endeth in salvation ;
of both which that is deprived. For they both
sorrow unto harm and after they have sorrowed
vehemently condemn themselves, bringing forth
this greatest token of having done it unto harm.
But godly sorrow istherev'erse [of this] : wherefore
also he said, " worketh repentance unto salva-
tion, a repentance that bringeth no regret."
For no one will condemn himself if he have
sorrowed for sin, if he have mourned and
afflicted himself. Which also when the blessed
Paul hath said he needeth not to adduce from
other sources the proof of what he said, nor to
bring forward those in the old histories who
sorrowed, but he adduceth the Corinthians them-
selves ; and furnishes his proof from what they
had done ; that along with praises he might
both instruct them and the rather win them to
himself.
Ver. II. "For behold," he saith, "this
self-same thing, that ye were made sorry after a
godly sort, what earnest care it wrought in
you." ' For not only,' he saith, 'did your sor-
row not cast you into that condemning of your-
selves, as having acted idly in so doing ; but it
made you even more careful.' Then he speaks
of the certain tokens of that carefulness ;
"Yea, "what "clearing of yourselves," towards
me. "Yea, what indignation" against him
that had sinned. "Yea, what fear." (ver. 11.)
For so great carefulness and very speedy refor-
mation was the part of men who feared exceed-
ingly. And that he might not seem to be exalt-
ing himself, see how quickly he softened it by
saying,
" Yea, what longing," that towards me,
" Yea, what zeal," that on God's behalf. " Yea,
what avenging: " for ye also avenged the laws
of God that had been outraged.
" In every thing ye approved yourselves to be
pure in the matter." Not only by not having
perpetrated, for this was evident before, but also
by not consenting^ unto it. For since he said
in the former Epistle, " and ye are puffed up ;"
(i Cor. V. 2.) he also says here, ' ye have
cleared yourselves of this suspicion also ; not
only by not praising, but also by rebuking and
being indignant.'
[3.] Ver. 12. "So although I wrote unto
you," I wrote "not for his cause that did the
wrong, nor for his cause that suffered the wrong."
For that they might not say, Why then dost •
thou rebuke us if we were " clear in the mat-
ter?" setting himself to meet this even further
above, and disposing of it beforehand^, he said
what he said, namely, " I do not regret, though
I did regret." 'For so far,' says he, 'am I
from repenting now of what I wrote then, that
I repented then more than I do now when ye
have approved'' yourselves. Seest thou again
his vehemence and earnest contention, how he
has turned around what was said unto the very
opposite. For what they thought would have
made him recant^ in confusion as having
rebuked them hastily, by reason of their amend-
ment ; that he uses as a proof that it was right
in him to speak freely. For neither does he
refuse afterwards to humor them fearlessly, when
* Xafxnoi'Ta.
^ TTpoSlOiKOUfMit'Oi;.
' &taT(Tpiii<t)Oai,
23
352
WORKS OF ST. CHRYSOSTOM.
[Homily XV.
he finds he can do this. For he that said farther
above such things as these, " He that is joined
to an harlot is one body," (i Cor. vi. i6.) and,
^' Deliver such an one to Satan for the destruction
of the flesh," (i Cor. v. 5.) and, "Every sin
that a man doeth is without the body," ( i Cor.
vi. 18.) and such like things ; how saith he here,
"Not for his cause that did the wrong, nor for
his cause that suffered the wrong ? " Not con-
tradicting, but being even exceedingly con-
sistent with, himself. How consistent with
himself? Because it was a very great point with
,him to show the affection he bore towards them.
He does not therefore discard concern for him^,
but shows at the same time, as I said, the love
he had for them, and that a greater fear agitated
him, [namely] for the whole Church. For he
had feared lest the evil should eat further, and
.advancing on its way should seize upon the
Avhole Church. Wherefore also he said, "A
little leaven leaveneth the whole lump." (i Cor.
V. 6.) This however he said at the time; but
now that they had well done, he no longer puts
it so but differently : and implies indeed the
■same thing, but manages his expressions more
.agreeably, saying,
" That our care for you might appear unto
you.2"
That is, ' that ye might know how I love
you.' Now this is the same thing as the former,
but being differently expressed seemed to convey
.another meaning. For [to convince thyself] that
it is the same, unfold his conception and thou
wilt perceive the difference to be nothing. ' For
because I love you exceedingly,' saith he, ' I was
afraid lest ye should suffer any injury from that
quarter, and yourselves succeed to that sorrow. '
As therefore when he says, "Doth God take care
for oxen?" (i Cor. ix. 9.) he doth not mean
that He careth not, (for it is not possible for any
■existing thing to consist if deserted by the Provi-
dence of God : ) but that He did not legislate
primarily for oxen, so also here he means to say,
^ I wrote first indeed on your account, but sec-
■ondly on his also. And I had indeed that love
in myself,' he says, 'even independently of
mine Epistle : but I was desirous of showing it
both to you, and in a word to all, by that
writing.'
Ver. 13. "Therefore we have been com-
forted."
Since we both showed our care for you and
have been wholly successful. As he said also
in another place, "Now we live, if ye stand
fast in the Lord ; " (i Thess. iii. 8.) and again,
"For what is our hope, or joy, or crown of
rejoicing? are not even ye?" (ib, ii. 19.) For
' i. e. the incestuous person.
' [The true te.xt of this clause is given in the Rev. Vers,
your earnest care for us might be made manifest." C.]
'That
this is life, this comfort, this consolation to a
teacher possessed of understanding ; the growth ^
of his disciples.
[4.] For nothing doth so declare him that
beareth rule as paternal affection for the ruled.
For begetting alone constitutes not a father ; but
after begetting, also loving. But if where
nature is concerned there is so great need of
love, much more where grace is concerned. In
this way were all the ancients distinguished.
As many, for instance, as obtained a good
report amongst the Hebrews, by this were made
manifest. So was Samuel shown to be great,
saying, "But God forbid that I should sin
against God in ceasing to pray for you : " (i
Sam. xii. 23.) so was David, so Abraham, so
Elijah, and so each one of the righteous, those
in the New Testament and those in the Old.
For so Moses for the sake of those he ruled left
so great riches and treasures untold, "choosing
to suffer affliction with the people of God,"
(Heb. xi. 25.) and before his appointment was
leader of the people ■* by his actions. Where-
fore also very foolishly did that Hebrew say to
him, " Who made thee a ruler and a judge over
us? " (Exod. ii. 14.) What sayest thou ? Thou
seest the actions and doubtest of the title?
Just as if one seeing a physician using the
knife excellently well, and succoring that limb
in the body which was diseased, should say,
' Who made thee a physician and ordered thee
to use the knife?' 'Art, my good Sir', and
thine own ailment.' So too did his knowledge
make him (i.e., Moses,) what he claimed to be.
For ruling is an art, not merely a dignity, and
an art above all arts. For y( the rule of those
without is an art and science superior to all
other, much more this. For this rule is as much
better than that, as that than the rest ; yea,
rather, even much more. And, if ye will, let
us examine this argument more accurately.
There is an art of agriculture, of weaving, of
building; which are both very necessary and
tend greatly to preserve our life. For others
surely are but ancillary to these ; the copper-
smith's, the carpenter's, the shepherd's. But
further, of arts themselves the most necessary of
all is the agricultural, which was even that
which God first introduced when He had formed
man. For without shoes and clothes it is pos-
sible to live; but without agriculture it is
impossible. And such they say are the Hamax-
obii, the Nomads amongst the Scythians, and
the Indian Gymnosophists. For these troub-
led not themselves ^ with the arts of house-
building, and weaving, and shoemaking, but
• eirt'Soac?.
' S> PeATKTTe.
' tlavav.
Homily XV.]
HOMILIES ON SECOND CORINTHIANS.
353
need only that of agriculture. Blush ye that
have need of those arts that be superfluous,
cooks, confectioners, embroiderers, and ten
thousand other such people, that ye may live;
blush ye that introduce vain refinements ^ into
life; blush ye who are unbelievers, before those
barbarians who have no need of art. For God
made nature exceedingly independent, needing
only a few things 2. However, I do not compel
you nor lay it down for law that ye should live
thus ; but as Jacob asked. And what did he
ask ? "If the Lord will give me bread to eat
and raiment to put on." (Gen. xxviii. 20.) So
also Paul commanded, saying, " And having
food and covering let us be therewith content."
(i Tim. vi. 8.) First then comes agriculture;
second, weaving ; and third after it, building ;
and shoemaking last of all ; for amongst us at
any rate there are many both servants and labor-
ers who live without shoes. These, therefore,
are the useful and necessary arts. Come, then,
let us compare them with that of ruling. For
I have therefore brought forward these that are
of all most important, that when it shall have
been seen to be superior to them, its victory
over the rest may be unquestioned. Whereby
then shall we show that it is more necessary
than all ? Because without it there is no
advantage in these. And if you think good,
let us leave mention of the rest and bring on
the stage ^ that one which stands higher and is
more important than any, that of agriculture.
Where then will be the advantage of the many
hands of your laborers, if they are at war with
one another and plunder one another's
goods ? For, as it is, the fear of the ruler
restrains them and protects that which is
wrought by them ; but if thou take this away,
in vain is their labor. But if one examine
accurately, he will find yet another rule which
is the parent and bond of this. What then
may this be ? That according to which it
behoveth each man to control and rule himself,
chastising his unworthy passions, but both
nourishing and promoting the growth of all
the germs of virtue with all care.
For there are [these] species of rule ; one,
that whereby men rule peoples and states, regu-
lating this the political life; which Paul denot-
ing said, " Let every soul be subject to the
higher powers ; for there is no power but of
God." (Rom. xiii. 1,4.) Afterwards to show the
advantage of this, he went on to say, that the
ruler " is a minister of God for good;" and
again, " he is a minister of God, and avenger to
execute wrath on him that doeth evil."
A second there is whereby every one that hath
IJ.aTai.0Te\vi,a^.
' ef o\iytt}v.
understanding ruleth himself; and this also the
Apostle further denoted^, saying, ' ' Wouldest thou
have no fear of the power ? do that which is
good; " (Rom. xiii. 3.) speaking of him that
ruleth himself.
[5.] Here, however, there is yet another
rule, higher than the political rule. And what
is this ? That in the Church. And this also
itself Paul mentions, saying, "Obey them that
j have the rule over you and submit to them ; for
j they watch in behalf of your souls as they that
shall give account." (Heb. xiii. 17.) For this
rule is as much better than the political as
heaven is than earth ; yea rather, even much
more. For, in the first place, it considers
principally not how it may punish sins commit-
ted, but how, they may never be committed at
all ; next, when committed, not how it may
remove the deceased [member], but how they
may be blotted out. And of the things of this life
indeed it maketh not much account, but all its
transactions are about the things in heaven.
" For our citizenship' is in heaven." (Phil. iii.
20.) And our life is here. " For our life,"
saith he, " is hid with Christ in God." (Col. iii.
3.) And our prizes are there, and our race is
for the crowns that be there. For this life is
not dissolved after the end, but then shineth
forth the more. And therefore, in truth, they
who bear this rule have a greater honor com-
their hands, not only than viceroys
than those themselves who wear
seeing that they mould men in
I greater, and for greater, things. But neither
i he that pursueth political rule nor he that pur-
sueth spiritual, will be able well to administer
j it, unless they have first ruled themselves as
they ought, and have observed with all strictness
the respective laws of their polity. For as the rule
over the many is in a manner twofold, so also
is that which each one exerts over himself. And
again, in this point also the spiritual rule tran-
scends the political, as what we have said
proved. But one may observe certain also of
the arts imitating rule ; and in particular, that
of agriculture. For just as the tiller of the soil
is in a sort a ruler over the plants, clipping and
keeping back ^ some, making others grow and
fostering them : just so also the best rulers
punish and cut off such as are wicked and
injure the many ; whilst they advance the good
and orderly". For this cause also the Scripture
likeneth rulers to vine-dressers. For what
though plants utter no cry, as in states the in-
jured do? nevertheless they still show the wrong
by their appearance, withering, straitened for
room by the worthless weeds. And like as
' conversation A. V.
^Kuikviov, others,-KoAoii(oi'.
^ CTTlClKCtf .
mitted to
but even
diadems.
354
WORKS OF ST. CHRYSOSTOM.
[Homily XV.
wickedness is punished by laws, so truly here
also by this art both badness of soil and de-
generacy and wildness in plants, are corrected.
For all the varieties of human dispositions we
shall find here also, roughness, weakness, timid-
ity, forwardnessS steadiness^ : and some of them
through wealth' luxuriating unseasonably, and
to the damage of their neighbors, and others
impoverished and injured; as, for instance,
when hedges are raised to luxuriance at the cost
of the neighboring plants ; when other barren
and wild trees, running up to a great height,
hinder the growth of those beneath them. And
like as rulers and kings have those that vex
their rule with outrage and war ; so also hath
the tiller of the soil attacks of wild beasts,
irregularity of weather, hail, mildew, great rain,
drought, and all such things. But these things
happen in order that thou mayest constantly
look unto the hope of God's aid. For the
other arts indeed hold their way* through the
diligence of men as well ; but this getteth the
better as God determines the balance, and is
throughout almost wholly dependent thereupon;
and it needeth rains from above, and the
admixture of weathers, and, above all, His
Providence. "For neither is he that plan teth
any thing, nor he that watereth, but God that
giveth the increase." (i Cor. iii. 7.)
Here also there is death and life, and throes
and procreation, just as with men. For here
happen instances both of being cut off, and of
bearing fruit, and of dying, and of being born
(the same that was dead) over again, wherein
the earth discourseth to us both variously and
clearly of a resurrection. For when the root
beareth fruit, when the seed shooteth, is not the
thing a resurrection ? And one might perceive
a large measure of God's providence and wis-
dom involved in this rule, if one go over it
point by point. But what I wished to say is
that this [rule] is concerned with earth and
plants ; but ours with care of souls. And great
as is the difference between plants and a soul ;
so great is the superiority of this to that. And
the rulers of the present life again are as much
inferior to that [rule], as it is better to have
mastery over the willing than the unwilling.
For this is also a natural rule ; for truly in that
case every thing is done through fear and by
constraint ; but here, what is done aright is of
choice and purpose. And not in this point
alone doth this excel the other, but in that it is
not only a rule, but a fatherhood,^ so to speak ;
for it has the gentleness of a father; and whilst
enjoining greater things, [still] persuades. For
* ffpoTTcTeta.
' Or, healthiness.
* (Tvi^iarai'Tai.
'waTpoTtjs.
the temporal ruler indeed says, ' If thou com-
mittest adultery, thou hast forfeited thy life,'
but this, shouldst thou look with unchaste eyes,
threatens the highest punishments. For awful
is this judgment court, and for the correction of
soul, not of body only. As great then as the
difference between soul and body, is that which
separates this rule again from that. And the
one indeed sitteth as judge of things that are
open ; yea, rather, not of all these even, but of
such as can be fully proved ; and ofttimes
moreover, even in these dealeth treacherously^,
but this court instructeth those that enter it that
He that judgeth in our case, will bring forward
" all things naked and laid open," (Heb. iv. 13.)
before the common theatre of the world, and
that to be hidden will be impossible. So that
Christianity keeps together this our life far more
than temporaF laws. For if to tremble about secret
sins makes a man safer than to fear for such as
are open ; and if to call him to account even for
those offences which be less doth rather excite
him unto virtue, than to punish the graver
only ; then it is easily seen that this rule, more
than all others, welds'* our life together.
[6.] But, if thou wilt, let us consider also the
mode of electing the rulers ; for here too thou
shalt behold the difference to be great. For it
is not possible to gain this authority by giving
money, but by having displayed a highly vir-
tuous character ; and not as unto glory with
men and ease unto himself, but as unto toils
and labors and the welfare of the many, thus,
(I say,) is he that hath been appointed inducted
unto this rule. Wherefore also abundant is the
assistance he enjoys from the Spirit. And in
that case indeed the rule can go no further than
to declare merely what is to be done ; but in
this it addeth besides the help derived from
prayers and from the Spirit, But further ; in
that case indeed is not a word about philosophy,
nor doth any sit to teach what a soul is, and what
the world, and what we are to be hereafter, and
unto what things we shall depart hence, and
how we shall achieve virtue. Howbeit of con-
tracts and bonds and money, there is much
speech, but of those things not a thought ;
whereas in the Church one may see that these
are the subjects of every discourse. AVherefore
also with justice may one call it by all these
names, a court of justice, and a hospital, and a
school of philosophy, and a nursery of the soul,
and a training course for that race that leadeth
unto heaven. Further, that this rule is also the
mildest of all, even though requiring greater
strictness, is plain from hence. For the
temporal ruler if he catch an adulterer
® auycpoTct.
Homily XVI.]
HOMILIES ON SECOND CORINTHIANS.
355
straightway punishes him. And yet what
is the advantage of this? For this is not
to destroy the passion, but to send away the
soul with its wound upon it. But this ruler,
when he hath detected, considers not how he
shall avenge, but how extirpate the passion. For
thou indeed dost the same thing, as if when
there was a disease of the head, thou shouldest
not stay the disease, but cut off the head. But
I do not thus : but I cut off the disease. And
I exclude him indeed from mysteries and hal-
lowed precincts ; but when I have restored him
I receive him back again, at once delivered
flames to them that offend, workest not any
considerable cure ; whilst I, without these
things, have conducted them to perfect health ?
But no need have I of arguments or words, but
I bring forth earth and sea, and human nature
itself, [for witnesses.] And inquire, before this
court held its sittings, what was the condition
of human affairs ; how, not even the names of
the good works which now are done, were ever
heard of. For who braved death ? who des-
pised money ? who was indifferent to glory ?
who, fleeing from the turmoils of life^ bade
welcome to mountains and solitude, the mother
from that viciousness and amended by his re- ^ of heavenly wisdom ? where was at all the name
pentance. 'And how is it possible,' saith one, j of virginity? For all these things, and more
' to extirpate adultery ? ' It is possible, yea, > than these, were the good work of this judg-
very possible, if a man comes under these laws, ment court, the doings of this rule. Knowing
For the Church is a spiritual bath, which wipeth these things then, and well understanding that
away not filth of body, but stains of soul, by '. from this proceedeth every benefit of our life,
its many methods of repentance. For thou, ; and the reformation of the world, come fre-
indeed, both if thou let a man go unpunished [ quently unto the hearing of the Divine words,
hast made him worse, and if thou punish hast and our assemblies here, and the prayers. For
sent him away uncured : but I neither let him
go unpunished, nor punish him, as thou, but
both exact a satisfaction which becomes me,
and set that right which hath been done. Wilt
thou learn in yet another way how that thou
if ye thus order yourselves, ye will be able,
having displayed a deportment worthy of
heaven, to obtain the promised good things ;
which may all we obtain, through the grace and
love towards men of our Lord Jesus Christ, to
indeed, though drawing swords and displaying Whom be glory for ever and ever. Amen.
HOMILY XVI.
2 Cor. vii. 13.
And in yonr comfort, we joyed the more exceedingly
for the joy of Titus, because his spirit hath been
refreshed by you all.
See again how he exalts their praises,
and showeth their love. For having said, ' I
was pleased that my Epistle wrought so much
and that ye gained so much,' for "I rejoice,"
he saith, " not that ye were made sorry, but
that ye were made sorry unto repentance ;" and
having shown his own love, for he saith,
" Though I wrote unto you, I wrote not for his
cause that did the wrong, nor for his cause that
suffered the wrong, but that our care for you
might be made manifest to you:" again he
mentioneth another sign of their good will,
which bringeth them great praise and showeth
the genuineness of their affection. For, " in your
comfort-," hesaith, " we joyed the more exceed-
ingly for the joy of Titus." And yet this is no
sign of one that loveth them exceedingly ; rejoic-
ing rather for Titus than for them. 'Yes,' he
replies, ' it is, for I joyed not so much for his
cause as for yours.* Therefore also he subjoins
the reason, saying, "because his bowels were
refreshed by you all." He said not, ' he,' but
"his bowels;" that is, 'his love for you.' And
how were they refreshed ? "By all." For this
too is a very great praise.
Ver. 14. "For if in anything I have gloried
to him on your behalf."
It is high praise when the tea6her boasted, for
he saith, " I was not put to shame." I there-
fore rejoiced, because ye showed yourselves to be
amended and proved my words by your deeds.
So that the honor accruing to me was twofold ;
first, in that ye had made progress ; next, in
that I was not found to fall short of the truth.
Ver. 14. " But as we spake always to you in
"In the R. T. the words " in your comfort " are connected with
what precedes, not wh.^t follows them. [The Rev. Vers, adopts
Chrysostom's connection but changes the pronoun from the second
person to the first, reading " in our comfort ''. C. ]
356
WORKS OF ST. CHRYSOSTOM.
[Homily XVI.
truth, so our glorying also which I made before
Titus was found to be truth."
Here he alludes to something further. As we
spake all things among you in truth, (for it is
probable that he had also spoken to them much
in praise of this manS) so also, what we said of
you to Titus has been proved true.
Ver. 15. " And his inward affection^ is more
abundant toward you."
What follows is in commendation of him, as
exceedingly consumed with love and attached
to them. And he said not 'his love.' Then
that he may not appear to be flattering, he
everywhere mentions the causes of his affection ;
in order that he may, as I said, both escape the
imputation of flattery and the more encourage
them by making the praise redound unto them,
and by showing that it was they who had infus-
ed into him the beginning and ground of this
so great love. For having said, ''his inward
affection is more abundant toward you;" he
added,
"Whilst he remembereth the obedience of
you all." Now this both shows that Titus was
grateful to his benefactors, seeing he had return-
ed, having them all in his heart, and continually
remembereth them, and beareth them on his
lips and in his mind ; and also is a greater dis-
tinction to the Corinthians, seeing that so van-
quished they sent him away. Then he men-
tions their obedience also, magnifying their
zeal : wherefore also he addeth these words,
" How with fear and trembling ye received
him." Not with love only, but also wnth
excessive honor. Seest thou how he bears wit-
ness to a twofold virtue in them, both that they
loved him as a father and had feared him as a
ruler, neither for fear dimming love, nor for
love relaxing fear. He expressed this also
above, "That ye sorrow after a godly sort, what
earnest care it wrought in you ; yea what fear,
yea what longing."
Ver. 16. "I rejoice therefore, that in every
thing I am of good courage concerning you. "
Seest thou that he rejoiceth more on their
account ; ' because,^ he saith, ' ye have in no
particular shamed your teacher, nor show
yourselves unworthy of my testimony.' So
that he joyed not so much for Titus'
sake, that he enjoyed so great honor ; as
for their owi)^ that they had displayed so much
good feeling. For that he may not be imagined
to joy rather on Titus' account, observe how in
this place also he states the reason. As then he
said above, ' ' If in anything I have gloried to
him on your behalf I was not put to shame; "
so here also, " In everything I am of good courage
concerning you." ' Should need require me to
' i. e. Titus.
^ Gr. boivels.
rebuke, I have no apprehension of your being
alienated ; or again to boast, I fear not to be
convicted of falsehood ; or to praise you as
obeying the rein, or as loving, or as full of zeal,
I have confidence in you. I bade you cut off,
and ye did cut off; I bade you receive, and ye
did receive ; I said before Titus that ye were
great and admirable kind of people and knew
to reverence teachers : ye proved these things
true by your conduct. And he learnt these
things not so much from me as from you. At
any rate when he returned, he had become a
passionate lover of you : your behavior having
surpassed what he had been told.'
[2.] Chap. viii. ver. I. " Moreover, brethren,
we make known to you the grace of God
which hath been given in the Churches of
Macedonia."
Having encouraged them with these enco-
miums, he again tries exhortation. For on this
account he mingled these praises with his
rebuke, that he might not by proceeding from
rebuke to exhortation make what he had to say
ill received; but having soothed their ears,
might by this means pave the way for his exhor-
tation. For he purposeth to discourse of alms-
giving ; wherefore also he saith beforehand, " I
rejoice that in everything I am of good courage
concerning you ; " by their past good works,
making them the more ready to this duty also.
And he said not at once, ' Therefore give alms,'
but observe his wisdom, how he draws from a
distance and from on high the preparation for
his discourse. For he says, "I make known to
you the grace of God which hath been given in
the Churches of Macedonia." For that they
might not be uplifted he calleth what they did
"grace; " and whilst relating what others did
he worketh greater zeal in them by his enco-
miums on others. And he mentions together
two praises of the Macedonians, or rather three ;
namely, that they bear trials nobly; and that
they know how to pity ; and that, though poor,
they had displayed profuseness in almsgiving,
for their property had been also plundered. And
when he wrote his Epistle to them, it was as
signifying this that he said, "For ye became
imitators of the Churches of God which are in
Judaea, for ye also suffered the same things of your
own countrymen, even as they did of the Jews. "
(i Thess. ii. 14.) Hear what he said afterwards
in writing to the Hebrews, "For ye took joy-
fully the spoiling of your possessions." (Heb.
X. 34.) But He calls what they did "grace,"
not in order to keep them humble merely ; but
both to provoke them to emulation and to pre-
vent what he said from proving invidious.
Wherefore he also added the name of "breth-
ren" so as to undermine all envious feeling;
for he is about to praise them in high-flown
Homily XVI.]
HOMILIES ON SECOND CORINTHIANS.
357
terms. Listen, at least, to his praises. For
having said, " I make known to you the grace
of God," he said not ' which hath been given
in this or that city,' but praiseth the entire
nation, saying, "in the Churches of Macedo-
nia." Then he details also this same grace.
Ver. 2. " How that in much proof of afflic-
tion the abundance of their joy."
Seest thou his wisdom ? For he says not
first, that which he wishes ; but another thing
before it, that he may not seem to do this of set
purpose', but to arrive at it by a different con-
nection. " In much proof of affliction." This
was what he said in his Epistle to the Macedo-
nians themselves, ' ' Ye became imitators of
the Lord, having received the word in much
affliction, with joy of the Holy Ghost ; ' ' and
again, "From you sounded forth the word of
the Lord, not only in Macedonia and Achaia,
but also in every place, your faith to God-ward
is gone forth." (i Thess. i. 6, 8.) But what
is, " in much proof of affliction the abundance
of their joy?" Both, he says, happened to
them in excess ; both the affliction and the joy.
Wherefore also the strangeness was great that so
great an excess of pleasure sprang up to them
out of affliction. For in truth the affliction not
only was not the parent of grief, but it even
became unto them an occasion of gladness ; and
this too, though it was "great." Now this he
said, to prepare them to be noble and firm in
their trials. For they were not merely afflicted,
but so as also to have become approved by their
patience : yea rather, he says not by their
patience, but what was more than patience,
"joy." And neither said he " joy " simply,
but " abundance of joy," for it sprang up in
them, great and unspeakable.
[3.] "And their deep poverty abounded
unto the riches of their liberality."
Again, both these with excessiveness. For
as their great affliction gave birth to great joy,
yea, "abundance of joy," so their great pov-
erty gave birth to great riches of alms. For
this he showed, saying, "abounded unto the
riches of their liberality." For munificence is
determined not by the measure of what is given,
but by the mind of those that bestow it.
Wherefore he nowhere says, ' the richness of
the gifts,' but " the riches of their liberality."
Now what he says is to this effect ; ' their pov-
erty not only was no impediment to their being
bountiful, but was even an occasion to them of
abounding, just as affliction was of feeling joy.
For the poorer they were, the more munificent
they were and contributed the more readily.'
Wherefore also he admires them exceedingly,
for that in the midst of so great poverty they
had displayed so great munificence. For " their
deep," that is, ' their great and unspeakable,'
"poverty," showed their " liberality." But he
said not ' showed,' but " abounded; " and he
said not "liberality," but "riches of liber-
ality ; " that is, an equipoise to the greatness of
their poverty, or rather much outweighing it,
was the bountifulness they displayed. Then he
even explains this more clearly, saying, ,
Ver. 3. "For according to their power, I bear
witness." Trustworthy is the witness. "And
beyond their power." That is, it " abounded unto
the riches of their liberality. ' ' Or rather, he makes
this plain, not by this expression alone, but also
by all that follows ; for he says, " of their own
accord." Lo ! yet another excessiveness.
Ver. 4. "With much intreaty." Lo ! yet a
third and a fourth. " Praying us." Lo ! even
a fifth. And when they were in affliction and
in poverty. Here are a sixth and seventh.
And they gave with excessiveness. Then since
this is what he most of all wishes to provide
for in the Corinthians' case, namely, the giving
deliberately, he dwells especially upon it, say-
ing, " with much intreaty," and " praying us."
'We prayed not them, but they us.' Pray us
what ? " That the grace^ and the fellowship in
the ministering to the saints. ' ' Seest thou how he
again exalts the deed, calling it by venerable
names. For since they were ambitious^ of
spiritual gifts*, he calls it by the name
grace that they might eagerly pursue it ; and
again by that of " fellowship," that they might
learn that they receive, not give only. ' Th's
therefore they intreated us,' he says, 'that we
would take upon us such a ministry^.'
Ver. 5. " And " this, " not as we hoped."
This he says with reference both to the
amount and to their afflictions. ' For we could
never have hoped,' he says, ' that whilst in so
great affliction and poverty, they would even
have urged us and so greatly intreated us.' He
showed also their carefulness of life in other
respects, by saying,
" But first they gave their own selves to the
Lord, and to us by the will of God."
' For in everything their obedience was
beyond our expectations ; nor because they
showed mercy did they neglect the other vir-
tues,' "but first gave themselves to the Lord."
What is, "gave themselves to the Lord?"
' They offered up [themseh-es] ; they showed
themselves approved in faith ; they displayed
much fortitude in their trials, order, goodness,
love, in all things both readiness and zeal.'
What means, "and to us?" 'They were
tractable to the rein, loved, obeved us ; both
■■ yapiv.
'Literally, s/>irils.
' [Critic.il authority is altogether in favor of the text of this
clause which is adopted in the Rev. Vers. C]
358
WORKS OF ST. CHRYSOSTOM.
[Homily XVI.
fulfilling
the laws of God and bound unto us
by love.' .\nd observe how here also he again
shows their earnestnessS saying, "gave them-
selves to the Lord." They did not in some
things obey God, and in some the world ; but
in all things Him ; and gave themselves wholly !
unto God. For neither because they showed
mercy were they filled up with senseless pride,
but displaying much lowlymindedness, much
obedience, much reverence, much heavenly
wisdom, they so wrought their almsdeeds also.
But what is, "by the will of God ? " Since
he had said, they "gave themselves to us,"
yet was it not "to us," after the manner of
men, but they did this also according to the
mind of God.
[4.] Ver. 6. " Insomuch that we exhorted
Titus, that as he made a beginning before, so
he would also complete in you this grace
also-^."
And what connexion is there here ? Much ;
and closely bearing on what went before.
' For because we saw them vehement,' he says,
' and fervent in all things, in temptations, in
almsgiving, in their love toward us, in the
purity otherwise of their life : in order that ye
too might be made their equals, we sent Titus.'
Howbeit he did not say this, though he implied
it. Behold excessiveness of love. ' For though
intreated and desired by them,' he says, 'we
were anxious about your state, lest by any
means ye should come short of them. Where-
fore also we sent Titus, that by this also being
stirred up and put in mind, ye might emulate the
Macedonians.' For Titus happened to be there
when this Epistle was writing. Yet he shows
that he had made a beginning in this matter
before Paul's exhortation ; " that as he had made
a beginning before," he says. Wherefore also
he bestows great praise on him ; for instance,
in the beginning [of the Epistle] ; "Because I
found not Titus my brother, I had no relief for
my spirit : " (chap. ii. 13.) and here all those
things which he has said, and this too itself.
For this also is no light praise, the having
begun before even : for this evinces a warm
and fervent spirit. Wherefore also he sent him,
infusing^ amongst them in this also a very great
incentive unto giving, the presence of Titus.
On this account also he extols him with praises,
wishing to endear him more exceedingly to the
Corinthians. For this too hath a great weight
unto persuading, when he who counsels is upon
intimate terms. And well does he both once
and twice and thrice, having made mention of
almsgiving, call ' it grace,' now indeed saying,
"Moreover, brethren, I make known to you
the grace of God bestowed on the Churches of
Macedonia;" and now, "they of their own
accord, praying us with much intreaty in regard
of this grace and fellowship : " and again,
" that as he had begun, so he would also finish
in you this grace also."
[5.] For this is a great good and a gift of
God ; and rightly done assimilates us, so far as
may be, unto God ; for such an one* is in the
highest sense a man. A certain one, at least,
giving a model of a man has mentioned this, for
"Man," saith he, "is a great thing; and a
merciful man is an honorable thing." (Prov. xx,
6. LXX. ) Greater is this gift than to raise
the dead. For far greater is it to feed Christ
when an hungered than to raise the dead by the
name of Jesus : for in the former case thou
doest good to Christ, in the latter He to thee.
And the reward surely comes by doing good,
not by receiving good. For here indeed, in the
case of miracles I mean, thou art God's debtor;
in that of almsgiving, thou hast God for a
debtor. Now it is almsgiving, when it is done
with willingness, when with bountifulness,
when thou deemest thyself not to give but to
receive, when done as if thou wert benefitted,
as if gaining and not losing ; for so this were
not a grace. For he that showeth mercy on
another ought to feel joyful, not peevish.
For how is it not absurd, if whilst removing
another's downheartedness, thou art thyself
downhearted? for so thou no longer sufferest it to
be alms. For if thou art downhearted because
thou hast delivered another from downhearted-
ness, thou furnishest an example of extreme
cruelty and inhumanity ; for it were better
not to deliver him, than so to deliver him.
And why art thou also downhearted at all, O
man ? for fear thy gold should diminish ? If
such are thy thoughts, do not give at all : if thou
art not quite sure that it is multiplied for thee
in heaven, do not bestow. But thou seekest the
recompense here. Wherefore ? Let thine alms
be alms, and not traffic. Now many have in-
deed received a recompense even here ; but
have not so received it, as if they should have
an advantage over those who received it not
here ; but some of them as being weaker than
they ought, because they were not so strongly
attracted by the things which are there. And
as those who are greedy, and ill-mannered^, and
slaves of their bellies, being invited to a royal
banquet, and unable to wait till the proper time,
just like little children mar their own enjoyment,
by taking food beforehand and stuffing them-
selves with inferior dishes : even so in truth do
these who seek for and receive [recompense]
' €7rtTao"ti'
' ii> v/AivSt. C. <ts i^ia?, R.- T., [which is the true text.
C]
* toCto, in sense equivalent to otoioCtos.
to Hotn. on St. Matt, on the word oJto?.
' arreipoKaAot.
See Dr. Field's Index
HOMILV XVII.]
HOxMILIES ON SECOND CORINTHIANS.
359
here, diminish their reward there. Further,
when thou lendest, thou wishest to receive thy
principal after a longer interval, and perhaps
even not to receive it at all, in order that by the
delay thou mayest make the interest greater ;
but, in this case, dost thou ask back immedi-
ately ; and that too when thou art about to be
not here, but there forever ; when thou art
about not to be here to be judged, but to render
thine account ? And if indeed one were build-
ing thee mansions where thou wert not going to
remain, thou wouldest deem it to be a loss ;
but no\r, desirest thou here to be rich, whence
possibly thou art to depart even before the even-
ing ? Knowest thou not that we live in a for-
eign land, as though strangers and sojourners ?
Knowest thou not that it is the lot of sojourners
to be ejected when they think not, expect not ?
which is also our lot. For this reason then,
whatsoever things we have prepared, we leave
here. For the Lord does not allow us to re-
ceive them and depart, if we have built houses,
if we have bought fields, if slaves, if gear, if any
other such thing. But not only does He not
allow us to take them and depart hence, but
doth not even account to thee the price of them.
For He forwarned thee that thou shouldest not
build, nor spend what is other men's but thine
own. Why therefore, leaving what is thine
own, dost thou work and beat cost in what is
another's, so as to lose both thy toil and thy
wages and to suffer the extremest punishment?
Do not so, I beseech thee ; but seeing we are
by nature sojourners, let us also be so by choice ;
that we be not there sojourners and dishonored
and cast out. For if we are set upon being citi-
zens here, we shall be so neither here nor there ;
but if we continue to be sojourners, and live in
such wise as sojourners ought to live in, we
shall enjoy the freedom of citizens both
here and there. For the just, although
having nothing, will both dwell here amidst all
men's possessions as though they were his own ;
and also, when he hath departed to heaven,
shall see those his eternal habitations. And he
shall both here suffer no discomfort, (for none
will ever be able to make him a stranger that
hath every land for his city;) and when he
hath been restored to his own country, shall re-
ceive the true riches. In order that we may
gain both the things of this life and of that,
let us use aright the things we have. For so shall
we be citizens of the heavens, and shall enjoy
much boldness ; whereunto may we ail attain,
through the grace and love towards men of our
Lord Jesus Christ, with Whom to the Father
with the Holy Ghost, be glory and power for
ever. Amen.
HOMILY XVIL
2 Cor. viii. 7.
Therefore thati ye aboundz in every thing ; in faith
and utterance, and knowledge, and in all earnest-
ness.
See again his exhortation accompanied with
commendations, greater commendations. And
he said not, 'that ye give,' btit "that ye
abound; in faith," namely, of the gifts, and
" in utterance," the word of wisdom, and
<' knowledge," namely, of the doctrines, and
"in all earnestness," to the attaining of all
other virtue.
" And in your love," that, namely of which
I have before spoken, of which I have also made
proof.
"That ye may abound in this grace also."
Seest thou that for this reason it was that he
began by those praises, that advancing forward
* w?, R. T. ititT-nfp.
' 7repi(T<Teur/Te, R. T. 7r«pc<T(j-ev«Te. [There is no reason for fol-
lowing Chrysostom in his variation from the common text. C.]
he might draw them on to the same diligence
in these things also.
Ver. 8. " I speak not by way of command-
ment."
See how constantly he humors them, how he
avoids offensiveness, and is not violent nor .
compulsory; or rather what he says hatli both
these, with the inoffensiveness of that which is
uncompelled. For after he had repeatedly ex-
horted them and had greatly commended the
Macedonians, in order that this might not seem
to constitute a necessity, he says,
" I speak not by way of commandment, but
as proving through the earnestness of others,
the sincerity also of your love."
'Not as doubting it,' (for that is not what he
would here imply,) ' but to make it approved,
display it and frame it unto greater strength.
For I therefore say these things that I may pro-
voke you to the same forwardness. And I
36o
WORKS OF ST. CHRYSOSTOM.
[Homily XVII,
mention their zeal to brighten, to cheer, to
stimulate your inclinations.' Then from this
he proceeded to another and a greater point.
For he lets slip no mode of persuasion, but
moves heaven and earth^ in handling his argu-
ment. For he exhorted them both by other
men's praises, saying. Ye know " the grace of
God which hath been given in the Churches of
Macedonia;" and by their own, "therefore
that ye abound in everything, in utterance and
knowledge." For this hath power to sting man
more that he falls short of himself, than that
he does so of others. Then he proceeds after-
wards to the head and crown of his persuasion.
Ver. 9. "For ye know the grace of our
Lord, that though He was rich, yet for our
sakes He became poor, that we through His
poverty might become rich."
'For have in mind,' says he, ' ponder and
consider the grace of God and do not lightly
pass it by, but aim at realizing^ the greatness of
it both as to extent and nature^, and thou wilt
grudge nothing of thine. He emptied Him-
self of His glory that ye, not through His
riches but through His poverty, might be rich.
If thou believest not that poverty is productive
of riches, have in mind thy Lord and thou wilt
doubt no longer. For had He not become
poor, thou wouldest not have become rich.
For this is the marvel, that poverty hath made
riches rich.' And by riches here he meaneth
the knowledge of godliness, the cleansing away
of sins, justification, sanctification, the count-
less good things which He bestowed upon us
and purposeth to bestow. And all these things
accrued to us through His poverty. What pov-
erty? Through His taking flesh on Him and
becoming man and suffering what He suffered.
And yet he owed not this, but thou dost owe
to Him.
Ver. 10. " And herein I give you'' my advice
for your profit."
See how again he is careful to give no offence
and softens down what he says, by these two
things, by saying, "I give advice," and, "for
your profit." ' For, neither do I compel and force
you,' says he, 'or demand it from unwilling
subjects ; nor do I say these things with an eye
so much to the receivers' benefit as to yours.'
Then the instance also which follows is drawn
from themselves, and not from others.
Who were the first to make a beginning a year
ago, not only to do, but also to will.
See how he shows both that themselves were
willing, and had come to this resolution with-
out persuasion. For since he had borne this
Trai'Ta klv^l
' (TT0\iiTa<T9e.
^ our) Ka\ i)\iKy]
* St. Chrysostom inserts vixlv, and for toOto yap vixlv <Tvix<f>epn.
reads, wpb? to v/jloju aviJ-^ipov.
witness to the Thessalonians, that "of their
own accord with much intreaty," they had
prosecuted this giving of alms ; he is desirous
of showing of these also that this good work is
their own. Wherefore he said, " not only to
do, but also to will, ' ' and not ' ' begun, ' ' but ' 'be-
gun before, a year ago." Unto these things there-
fore I exhort you, whereunto ye beforehand
bestirred yourselves with all forwardness.
Ver. II. " And now also ye have completed^
the doing of it."
' He said not, ye have done it, but, ye have
put a completion to it,
" That as there was the readiness to will, so
also [there may be] the completion also out of
your ability."
That this good work halt not at readiness but
receive also the reward that follows upon deeds.
[2.] Ver. 12. " For if the readiness is there,
it is acceptable according as a man hath, not
according as he hath not."
See wisdom unspeakable. In that (having
pointed out those who were doing beyond their
power, I mean the Thessalonians, and having
[ praised them for this and said, " I bear them
record that even beyond their power ; " ) he
exhorteth the Corinthians to do only ' ' after ' '
their power, leaving the example to do its own
work ; for he knew that not so much exhorta-
tion, as emulation, inciteth unto imitation of
the like; wherefore he saith, "For if the read-
iness is there, it is acceptable according as a
man hath, not according as he hath not."
' Fear not,' he means, 'because I have said
these things, for what I said was an encomium
upon their munificence^, but God requires
things after a man's power,' " according as he
hath, not according as he hath not." For the
word "is acceptable," here implies 'is
required.' And he softens^ it greatly, in confi-
dent reliance upon this example, and as win-
ning them more surely by leaving them at lib-
erty. Wherefore also he added,
Ver. 13. " For I say not this, that others
may be eased, and ye distressed."
And yet Christ praised the contrary conduct
in the widow's case, that she emptied
out all of her living and gave out of her
want. (Mark xii. 43.) But because he was
discoursing to Corinthinians amongst whom he
chose to suffer hunger; " for it were good for
me rather to die, than that any man should
make my glorying void; " (i Cor. ix. 1 5. )he there-
fore uses a tempered exhortation, praising indeed
those who had done beyond their power, but
not compelling these to do so ; not because he
' eweTeAfcraTC. The Textus Receptus gives en-iTeAeVaTe, which
appears to be required in what follows. [The aorist seems to be
peculiar to Chrysostom. C]
^ <J)iAoTi^i4as.
"^ AiTraiVet.
HOMILV XVI I. J
HOMILIES ON SECOND CORINTHIANS.
361
did not desire it, but because they were some-
what weak. For wherefore doth he praise those,
because " in much proof of affliction the abund-
ance of their joy and their deep poverty abound-
ed unto the riches of their liberality: " and
because they gave "beyond their power?" is
it not very evident that it is as inducing these
also to this conduct ? So that even if he appears
to permit a lower standard ; he doth so, that by
it he may raise them to this. Consider, for
instance, how even in what follows he is
covertly preparing the way for this. For having
said these things, he added,
Ver. 14. " Your abundance being a supply
for their want. ' '
For not only by the words he has before used
but by these also, he is desirous of making the
commandment light. Nor yet from this con-
sideration alone, but from that of the recom-
pense also, again he maketh it easier ; and uttereth
higher things than they deserve, saying, "That
there may be equality at this time, and their
abundance " a supply " for your want." Now
what is it that he saith ? ' Ye are flourishing^ in
money ; they in life^ and in boldness towards
God.' Give ye to them, therefore, of the money
which ye abound in but they have not ; that ye
may receive of that boldness wherein they are
rich and ye are lacking.' See how he hath
covertly prepared for their giving beyond their
power and of their want. ' For,' he saith, ' if thou
desirest to receive of their abundance, give
of thine abundance ; but if to win for thyself
the whole, thou wilt give of thy want and
beyond thy power.' He doth not say this,
however, but leaves it to the reasoning of his
hearers ; and himself meanwhile works out his
object and the exhortation that was meet, add-
ing in keeping with what appeared, the words,
that "there may be equality at this time."
How equality ? You and they mutually giving
your superabundance, and filling up your wants.
And what sort of equality is this, giving spiritual
things for carnal? for great is the advantage on
that side ; how then doth he call it "equality ? "
either in respect of each abounding and wanting,
doth he say that this [equality] takes place ; or
else in respect of the present life only. And
therefore after saying " equality," he added," at
this time." Now this he said, both to subdue
the high-mindedness of the rich, and to show
that after our departure hence the spiritual
possess the greater advantage. For here indeed
we all enjoy much equality of honor ; but then
there will be a wide distinction and a very great
superiority, when the just shine brighter than
the sun. Then since he showed that they were
to be not only giving, but also receiving, and
KO/HOTC.
'i. e.. holiness of life.
more, in return ; he tries by a further consider-
ation to make them forward, showing that if
they did not give of their substance to others,
they would not gain anything by gathering all
together within. And he adduces an ancient
story, thus saying,
Ver. 15. "As it is written. He that gather-
ed much had nothing over, and he that gath-
ered little had no lack."
Now this happened in the case of the manna.
For both they that gathered more, and they that
gathered less, were found to have the same
quantity, God in this way punishing insatiable-
ness. And this he said at once both to alarm
them by what then happened, and to persiiade
them never to desire to have more nor to grieve
at having less. And this one may see happen-
ing now in things of this life not in the manna
only. For if we all fill but one belly, and live
the same length of time, and clothe one body ;
neither will the rich gain aught by his abund-
ance nor the poor lose aught by his poverty.
[3.] Why then tremblest thou at poverty?
and why pursuest thou after wealth ? ' I fear,'
saith one, ' lest I be compelled to go to other
men's doors and to beg from my neighbor.'
And I constantly hear also many praying to this
effect, and saying, ' Suffer me not at any time
to stand in need of men ? ' And I laugh ex-
ceedingly when I hear these prayers, for this
fear is even childish. For every day and in
every thing, so to speak, do we stand in need
of one another. So that these are the words of
an unthinking and puffed up spirit, and that
doth not clearly discern the nature of things.
Seest thou not that all of us are in need one of
another? The soldier of the artisan, the artisan
of the merchant, the merchant of the husband-
man, the slave of the free man, the master of
the slave, the poor man of the rich, the rich
man of the poor, he that worketh not of him
that giveth alms, he that bestoweth of him that
receiveth. For he that receiveth alms supplieth
a very great want, a want greater than any. For
if there were no poor, the greater part of our
salvation would be overthrown, in that we
should not have where to bestow our wealth. So
that even the poor man who appears to be more
useless than any is the most useful of any. But
if to be in need of another is disgraceful, it
remains to die ; for it is not possible for a man
to live who is afraid of this. ' But,' saith one,
' I cannot bear brows arched [in scorn.]' Why
dost thou in accusing another of arrogance,
disgrace thyself by this accusation ? for to be
unable to endure the inflation of a proud soul is
arrogant. And why fearest thou these things,
and tremblest at these things, and on account
of these things which are worthy of no account,
dreadest poverty also? For if thou be rich, thou
S62
WORKS OF ST. CHRYSOSTOM.
[HOMILV XVII.
wilt stand in need of more, yea of more and
meaner. For just in proportion to thy wealth
dost thou subject thyself to this curse. So
ignorant art thou of what thou prayest when
thou askest for wealth in order to be in need of
no man ; just as if one having come to a sea,
where there is need both of sailors and a ship
and endless stores of outfit, should pray that he
might be in need of nothing at all. For if thou
art desirous of being exceedingly independent
of every one, pray for poverty ; and [then] if
thou art dependent on any, thou wilt be so only
for bread and raiment ; but in the other case
thou wilt have need of others, both for lands,
and for houses, and for imposts, and for wages,
and for rank, and for safety, and for honor, and
for magistrates, and those subject to them, both
those in the city and those in the country, and
for merchants, and for shopkeepers. Do you
see that those words are words of extreme care-
lessness? For, in a word, if to be in need one of
another appears to thee a dreadful thing, [know
that] it is impossible altogether to escape it;
but if thou wilt avoid the tumult, (for thou
mayest take refuge in the waveless haven of
poverty,) cut off the great tumult of thy affairs,
and deem it not disgraceful to be in need of
another ; for this is the doing of God's unspeak-
able wisdom. For if we stand in need one of
another, yet even the compulsion of this need
draweth us not together unto love ; had we been
independent, should we not have been untamed
wild beasts? Perforce and of compulsion God
hath subjected us one to another, and every day
we are in collision^ one with another. And had
He removed this curb, who is there who would
readily have longed after his neighbor's love ?
Let us then neither deem this to be disgraceful,
nor pray against it and say, ' Grant us not to
stand in need of any one ; ' but let us pray and
say, ' Suffer us not, when we are in need, to
refuse those who are able to help us.' It is not
the standing in need of others, but seizing the
things of others, that is grievous. But now we
have never prayed in respect to that nor said,
' Grant me not to covet other men's goods ; '
but to stand in need, this we think a fit subject
of deprecation^. Yet Paul stood in need many
times, and was not ashamed ; nay, even prided
himself upon it, and praised those that had
ministered to him, saying, " For ye sent once
and again to my need; "(Phil. iv. i6.) and
again, "I robbed other Churches, taking wages
of them that I might minister unto you."
(2 Cor. xi. 8.) It is no mark therefore of a
generous temper, but of weakness and of a low
minded and senseless spirit, to be ashamed of
this. For it is even God's decree that we should
' avyKpovoixiBa.
^ aTTiVKTaXov.
stand in need one of another. Push not there-
fore thy philosophy beyond the mean. 'But,'
saith one, ' I cannot bear a man that is entreat-
ed often and complieth not.' And how shall
God bear thee who art entreated by Him, and
yet obeyest not ; and entreated too in things that
advantage thee? "For we are ambassadors on
behalf of Christ," (2 Cor. v. 20.) saith he, "as
though God were entreating by us ; be ye recon-
ciled unto God." ' And yet, I am His servant,'
saith he. And what of that ? For when thou,
the servant, art drunken, whilst He, the Master,
is hungry and hath not even necessary food, how
shall thy name of servant stand thee in stead?
Nay, this itself will even the more weigh thee
down, when thou indeed abidest in a three-
storied dwelling whilst He owns not even a
decent shelter ; when thou [liest] upon soft
couches whilst He hath not even a pillow.
'But,' saith one, ' I have given.' But thou
oughtest not to leave off so doing. For then
only wilt thou have an excuse, when thou hast
not what [to give], when thou possessest nothing ;
but so long as thou hast, (though thou have given
to ten thousand,) and there be others hungering,
there is no excuse for thee. But when thou
both shuttest up corn and raisest the price, and
devisest other unusual tricks of traffic; what
hope of salvation shalt thou have henceforth ?
Thou hast been bidden to give freely to the
hungry, but thou dost not give at a suitable
price even. He emptied Himself of so great
glory for thy sake, but thou dost not count
Him deserving even of a loaf; but thy dog is
fed to fulness whilst Christ wastes with hunger ;
and thy servant bursteth with surfeiting whilst
thy Lord and his is in want of necessary food.
And how are these the deeds of friends ? "Be
be reconciled unto God," (2 Cor. v. 20.) for
these are [the deeds] of enemies and such as
are in hostility.
[4.] Let us then think with shame on the f
great benefits we have already received, the
great benefits we are yet to receive. And if a
poor man come to us and beg, let us receive i
him with much good will, comforting, raising
him up with [our] words, that we ourselves also
may meet with the like, both from God and
from men. "For whatsoever ye would that
they should do unto you, do ye also unto them."
(Mat. vii. 12.) Nothing burdensome, nothing
offensive, doth this law contain. ' What thou
wouldest receive, that do,' it saith. The re-
turn is equal. And it said not, ' what thou
wouldest not receive, that do not,' but what is
more. For that indeed is an abstinence from
evil things, but this is a doing of good things,
in which the other is involved. Also He said not
' that do ye also wish, but do, to them.' And
what is the advantage ? " This is the Law and
Homily XVIII.]
HOMILIES ON SFXOND CORINTHIANS.
363
the Prophets." Wouldest thou have mercy
shown thee ? Then show mercy. Wouldest thou
obtain forgiveness ? Then grant it. Wouldest
thou not be evil spoken of? Then speak not
evil. Longest thou to receive praise? Then
bestow it. Wouldest thou not be wronged ?
Then do not thou plunder. Seest thou how He
shows that virtue is natural, and that we need
no external laws nor teachers ? For in the
things we wish to receive, or not to receive
from our neighbors, we legislate unto our-
selves. So that if thou wouldest not receive
a thing, yet doest it, or if thou wouldest receive
it, yet doest it not, thou art become self-con-
demned and art henceforth without any excuse,
on the ground of ignorance and of not know-
ing what ought to be done. Wherefore, I be-
seech you, having set up this law in ourselves
for ourselves, and reading this that is written
so clearly and succinctly, let us become such to
our neighbors, as we would have them be to our-
selves ; that may we both enjoy present
immunity^, and obtain the future good things,
though the grace and love towards men of our
Lord Jesus Christ, with Whom to the Father,
together with the Holy Spirit, be glory, power,
honor, now and for ever, and world without
end. Amen.
HOMILY XVin.
2 Cor. viii. 16.
But thanks be to God, Which put 1 the same earnest care
for you into the heart of Titus.
Again he praises Titus. For since he had
discoursed of almsgiving, he afterwards dis-
courseth also of those who are to receive the
money from them and carry it away. For this
was of aid ^ towards this collection, and
towards increasing the forwardness of the con-
tributors. For he that feels confidence as to
him that ministereth ^, and suspects not those
who are to be receivers, gives with, the fuller
bountifulness. And that this might be the case
then also, hear how he commends those that had
come for this purpose, the first of whom was
Titus. Wherefore also he saith, "But thanks
be to God, Which put (literally, ' gave') the
same earnest care into the heart of Titus."
What is "the same?" Which he had also in
respect to the Thessalonians, or * ' the same ' '
with me. And mark here wisdom. Showing
this to be the work of God, he also gives thanks
to Him that gave, so as to incite by this also.
' For if God stirred him up and sent him to
you. He asks through Him. Think not there-
fore that what has happened is of men.' And
whence is it manifest that God incited him ?
Ver. 17. " For indeed he accepted our exhor-
tation, but being himself very earnest, he went
I forth of his own accord."
I Observe how he also represents him as fulfiU-
1 ing his own part, and needing no prompting
' [The author here has the aorist, but elsewhere has the present
participle which seems to be better sustained, and is adopted in the
Rev. \'ers. C. ]
" <Tvvefid\\(TO.
' Or, ' in respect to that which is ministered.'
from Others. And having mentioned the grace
of God, he doth not leave the whole to be
God's; again, that by this also he may win
them unto greater love, having said that he was
stirred up from himself ^ also. For, "being
very earnest, he went forth of his own accord,"
' he seized at the thing, he rushed upon the
treasure, he considered your service to be his
own advantage; and because he loved you
exceedingly, he needed not the exhortation I
gave ; but though he was exhorted by me also,
yet it was not by that he was stirred up ; but
from himself and by the grace of God.'
Ver. 18. " And we have sent together with
him the brother whose praise in the Gospel is
spread through all the Churches."
And who is this brother? Some indeed say,
Luke, because of the history which he wrote,
but some, Barnabas ; for he calls the unwritten
preaching also Gospel. And for what cause
does he not mention their names ; whilst he
both makes Titus known (vid. also ver. 23.) by
name, and praises him for his cooperation in
the Gospel, (seeing that he was so useful that
by reason of his absence even Patil could do
nothing great and noble ; for, " because I found
not Titus my brother, I had no relief for my
spirit," — c. ii. 13.) and for his love towards
them, (for, saith he, "his inward affection is
more abundant towards you; " — c. vii. 15.)
and for his zeal in this matter (" for," he saith,
"of his own accord he went")? But these he
neither equally commends, nor mentions by
name? What then is one to say? Perhaps
3^4
WORKS OF ST. CHRYSOSTOM.
[Homily XVIIl.
they did not know them; wherefore he does
not dwell upon their praises because as yet they
had had no experience of them, but only says
so much as was sufficient for their commenda-
tion unto them (i.e. the Corinthians,) and to
their escaping all evil suspicion. However,
let us see on what score he eulogizes this man
himself also. On what score then does he eulo-
gize ? First, praising him from his preaching ;
that he not only preached, but also as he ought,
and with the befitting earnestness. For he said
not, ' he preaches and proclaims the Gospel,'
but, " whose praise is. in the Gospel." And
that he may not seem to flatter him. he brings
not one or two or three men, but whole
Churches to testify to him, saying, " through
all the churches." Then he makes him
respected also from the judgment of those that
had chosen him. And this too is no light mat-
ter. Therefore after saying, " Whose praise in
the Gospel is spread through all the churches,"
he added,
Ver. 19. " And not only so."
What is, "and not only so?" 'Not only
on this account,' he says, 'is respect due to
him, that he is approved as a preacher and is
praised by all.'
" But he was also appointed by the churches
along with us."
Whence it seems to me, that Barnabas is the
person intimated. And he signifies his dignity
to be great, for he shows also for what office he
was appointed. For he saith,
' ' To travel with us in the matter of this grace
which is ministered by us." Seest thou how
great are these praises of him ? He shone as a
preacher of the Gospel and had all the churches
testifying to this. He was chosen by us ; and
unto the same office with Paul, and everywhere
was partner with him, both in his trials and in
his dangers, for this is implied in the word
"travel." But what is," with this grace which is
ministered by us ? " So as to proclaim the word,
he means, and to preach the Gospel; or to
minister also in respect of the money; yea
rather, he seems to me to refer to both of these.
Then he adds,
" To the glory of the same Lord, and to show
your readiness 1." What he means is this:
' We thought good,' he says, ' that he should be
chosen with us and be appointed unto this work,
so as to become a dispenser and a minister of
the sacred money.' Nor was this a little matter.
For, "Look ye out," it saith, "from among
you seven men of good report;" (Acts vi. 3.)
and he was chosen by the churches, and there
was a vote of the whole people taken. What is,
' nhe Rev. Vers, adopts a reading which omits iame before
Lord's, an 1 puts our for j/oit>-.]
" to the glory of the same Lord, and your readi-
ness ? " 'That both God may be glorified and
ye may become the readier, they who are to
receive this money being of proved character,
and no one^ able to engender any false suspicion
against them. Therefore we sought out such
persons, and entrusted not the whole to one
person only, that he might escape this suspicion
also ; but we sent both Titus and another with
him. Then to interpret this same expression,
" to the glory of the Lord and your ready
mind :" he added,
Ver. 20. " Avoiding this, that any man should
blame us in the matter of this bounty which is
ministered by us."
What can this be which is said? A thing
O
worthy of the virtue of Paul ; and showing the
greatness of his tender care and his condescen-
sion. 'For,' he says, 'that none should sus-
pect us, nor have the slightest cavil against us,
as though we purloined aught of the money
placed in our hands; therefore we send such
persons, and not one only, but even two or
three. Seest thou how he clears them of all
suspicions ? Not on account of the Gospel, nor
of their having been chosen merely ; but also,
from their being persons of proved character,
(and for this very reason) having been chosen,
that they might not be suspected. And he said
not 'that ye should not blame,' but 'that no
other person should.' And yet it was on their
account that he did this ; and he implied as
much in saying, "to the glory of the same
Lord, and your readiness :" however, he does not
wish to wound them ; and so expresses himself
differently,
"Avoiding this." And he is not satisfied
with this either, but by what he adds, soothes
again, saying,
' ' In the matter of this bounty which is min-
istered by us," and mingling his severity with
praise. For that they might not feel hurt, and
say, ' Is he obliged then to eye us stealthily,
and are we so miserable as ever to have been
suspected of these things ? ' Providing a correc-
tion against this too, he says, ' the money sent by
you is of large amount, and this abundance,
that is, the large amount of the money, is
enough to afford suspicion to the evil-minded
had we not offered that security^.'
Ver. 21. For "we take thought for things,
honorable not only in the sight of the Lord, but
also in the sight of men."
What can compare with Paul ? For he said
not, ' Perdition and woe to him who chooses to
suspect anything of the kind : so long as my
conscience does not condemn me, I waste not a
^ Or 'nothing.'
Homily XVIII.]
HOMILIES ON SECOND CORINTHIANS.
365
thought on those who suspect.' Rather, the
weaker they were, the more he condescended.
For it is meet not to be angry with, but help,
him that is sick. And yet from what sin are
we so removed as he was from any such suspi-
cion ? For not even a demon could have sus-
pected that blessed saint of this unfaithfulness.
But still although so far removed from that evil
suspicion, he does everything and resorts to
every expedient', so as not to leave a shadow
even to those who might be desirous in any way^
of suspecting something wrong ; and he avoids
not only accusations, but also blame and the
slightest censure, even bare suspicion.
[2.] Ver. 22. " And we have sent with them
our brother."
Behold, again he adds yet another, and him
also with an encomium ; both his own judgment,
and many other witnesses [to him].
"Whom," saith he, "we have many times
proved earnest in many things, but now much
more earnest." And having praised him from
his own good works, he extols him also from
his love towards them ; and what he said of
Titus, that "being very earnest he went forth
of his own accord ; " this he says of this person
also, saying, ' ' but now much more earnest ; ' '
laying up beforehand for them the seeds of
[the proof of their] love toward the Corinthians.
xA.nd then, after having showed forth their vir-
tue, he exhorts them also on their behalf, saying,
Ver. 23. " Whether any inquire about Titus;
he is my partner and my fellow-worker to you-
ward."
What is, "Whether about Titus?" 'If,'
says he, ' it be necessary to say any thing, this
I have to say,' " that he is my partner and
fellow-worker to youward." For he either
means this; or, 'if ye will do anything for
Titus, ye will do it unto no ordinary person,
for he is " my partner." ' And whilst appear-
ing to be praising him, he magnifies them,
showing them to be so disposed towards him-
self as that it were sufficient ground of honor
amongst them that any one should appear
t.j be his " partner." But, nevertheless, he was
•: -t content with this, but he also added another
iiing, saying, "fellow-worker to youward."
Not merely " fellow- worker," 'but in matters
I concerning you, in your progress, in your
I growth, in our friendship, in our zeal for you ; '
I which last would avail most especially to endear^
'■ him unto them.
" Or our brethren : " ' or whether you wish,'
lie says, ' to hear any thing about the others :
' they too have great claims to be commended to
irpayjiareueTot.
' kSlV OTTUitJOVV.
otKeiuxrai.
you. For they also,' he saith, 'are our brethren,
and,
"The messengers of the Churches," ' that is,
sent by the Churches. Then, which is greater
than all,
"The glory of Christ ; " for to Him is refer-
red whatever shall be done to them. ' Whether
then ye wish to receive them as brethren, or as
Apostles of the Churches, or as acting for the
glory of Christ ; ye have many motives for
good will towards them. For on behalf of
Titus, I have to say, that he is both ' ' my part-
ner," and a lover of you ; on behalf of these,
that they are "brethren," that they are "the mes-
sengers of the churches," that they are "the
glory of Christ." Seest thou that it is plain
from hence also, that they were of such as were
unknown to them ? For otherwise he would
have set them off by those things with which
he had also set off Titus, namely, his love
towards them. But whereas as yet they were
not known to them, 'Receive them,' he says,
' as brethren, as messengers of the churches, as
acting for the glory of Christ.' On which
account he adds ;
Ver. 24. " Wherefore show ye unto them, to
the person-* of the churches, the proof of your
love, and of our glorying on your behalf. ' '
'Now show,' he saith, 'how ye love us; and
how we do not lightly nor vainly boast in you :
and this ye will show, if ye show forth love
towards them.' Then he also makes his words
more solemn, by saying, "unto the person of
the churches." He means, to the glory, the
honor, of the churches. ' For if ye honor
them, ye have honored the churches that sent
them. For the honor passeth not to them
alone, but also to those that sent them
forth, who ordained them, and more than
these, unto the glory of God.' For when we
honor those that minister to Him, the kind
reception^ passeth unto Him, unto the common
body of the churches. Now this too is no light
thing, for great is the potency of that assembly.
[3.] Certain it is at least that the prayer of
the churches loosed Peter from his chains,
opened the mouth of Paul ; their voice in no slight
degree equips those that arrive unto spiritual rule.
Therefore indeed it is that both he who is going
to ordain calleth at that time for their pra}-ers
also, and that they add their votes and assent
by acclamations which the initiated know : for
it is not lawful before the uninitiated to unbare
all things. But there are occasion? in which
there is no difference at all between the i)riest
and those under him ; for instance, when we are
' eis irp6(Tunrov. A. V. ' before,' but St. Chrysostom seems to
understand the words, 'unto the person of.' [Nearly all expositors
take the phrase to mean " in the face (or presence) of the
churches." C.]
366
WORKS OF ST. CHRYSOSTOM.
[Homily XVIII.
to partake^ of the awful mysteries; for we are
all alike counted worthy of the same things :
not as under the Old Testament [when] the
priest ate some things and those under him others,
and it was not lawful for the people to partake
of those things whereof the priest partook.
But not so now, but before all one body is set
and one cup. And in the prayers also, one
may observe the people contributing much.
For in behalf of the possessed, in behalf of those
under penance, the prayers are made in common
both by the priest and by them ; and all say
one prayer, the prayer replete with pity. Again
when we exclude from the holy precincts those
who are unable to partake of the holy table, it
behoveth that another prayer be offered, and
we all alike fall upon the ground, and all alike
rise up. Again, in the most awful mysteries
themselves, the priest prays for the people and
the people also pray for the priest; for the
words, " with thy spirit," are nothing else than
this. The offering of thanksgiving again is
common : for neither doth he give thanks alone,
but also all the people. For having first taken
their voices, next when they assent that it is
" meet and right so to do," then he begins the
thanksgiving. And why marvellest thou that
the people any where utter aught with the priest,
when indeed even with the very Cherubim, and
the powers above, they send up in common
those sacred hymns? Now I have said all this
in order that each one of the laity also may be
wary2, that we may understand that we are all
one body, having such difference amongst our-
selves as members with members ; and may not
throw the whole upon the priests but ourselves
also so care for the whole Church as for a body
common to us. For this course will pro-
vide for our^ greater safety, and for your
greater growth unto virtue. Here, at least, in
the case of the Apostles, how frequently they
admitted the laity to share in their decisions.
For when they ordained the seven, (Acts vi. 2,
3.) they first communicated with the people;
and when Peter ordained Matthias, with all
that were then present, both men and women.
(Acts i. 15, &c.) For here* is no pride of rul-
ers nor slavishness in the ruled ; but a spiritual
rule, in this particular usurping* most, in taking
on itself the greater share of the labor and of
the care which is on your behalf, not in seeking
larger honors. For so ought the Church to
dwell as one house ; as one body so to be all
disposed ; just as therefore there is both one
Baptism, and one table, and one fountain, and
one creation, and one Father. Why then are
• Literally^ ' enjoy.'
' The reading of this passage has for the first time been ren-
dered sound by Mr. Field's labors.
' i. e., in the Church.
we divided, when so great^ things unite us ;
why are we torn asunder ? For we are com-
pelled again to bewail the same things, which I
have lamented often. The state in which we
are calls for lamentation ; so widely are we sev-
ered from each other, when we ought to image
the conjunction 7 of one body. For in this
way will he that is greater, be able to gain even
from him that is less. For if Moses learnt
from his father-in-law somewhat expedient
which himself tiad not perceived, (Exod. xviii.
14, &c.) much more in the Church may this
happen. And how then came it that what he
that was an unbeliever perceived, he that was
spiritual perceived not ? That all those of that
time might understand that he was a man ; and
though he divide the sea, though he cleave the
rock, he needeth the influence of God, and
that those acts were not of man's nature, but of
God's power. And so let another rise up and
speak ; and so now, if such and such an one
doth not say expedient things, let another rise up
and speak ; though he be an inferior, yet if he
say somewhat to the purpose^, confirm his opin-
ion ; and even if he be of the very meanest, do
not show him disrespect. For no one of these
is at so great a distance from his neighbor, as
Moses' father-in-law was from him, yet he dis-
dained not to listen to him, but even admitted
his opinion, and was persuaded, and recorded
it ; and was not ashamed to hand down the cir-
cumstances to history; casting down [so] the
pride of the many. Wherefore also he left this
story to the world^ engraven as it were on a
pillar, for he knew that it would be useful to
many. Let us then not overlook those who
give us behoveful counsel, even though they be
of the meaner sort, nor insist that those coun-
sels prevail which we have ourselves introduced ;
but whatever shall appear to be best, let that be
approved by all. For many of duller sight
have perceived things sooner than those of acute
vision, by means of diligence and attention.
And say not, " why dost thou call me to coun-
cil, if thou hearkenest not to what I say?"
These accusations are not a counsellor's, but a
despot's. For the counsellor hath only power
to speak his own opinion ; but if something
else appear more profitable, and yet he will
carry his own opinion into effect, he is no
longer a counsellor but a despot, as I said. Let
us not, then, act in this manner; but having
freed our souls from all arrogancy and pride,
let us consider, not how our counsels only may
stand, but how that opinion which is best may
prevail, even though it may not have been
' Or, so many.
^ Tuif (rvi'Te\ovvT(ov.
^ T(i) pita. See Wisdom x. 8. for this use of the word.
HoMiLvXix.] HOMILIES ON SECOND CORINTHIANS.
Z^7
brought forward by us. For no light gain will
be ours, even though we should not have dis-
covered what behoveth, if ourselves accepted
what has been pointed out by others ; and
abundant is the reward we shall receive from
God, and so too shall we best attain to glory.
For as he is wise that speaketh that which is
behoveful, so shall we that have accepted it,
ourselves also reap the praise of prudence
and of candor. Thus if both houses and states,
thus too if the Church be ordered, she will
receive a larger increase^ ; and so too shall we
ourselves, having thus best ordered our present
lives, receive the good things to come : where-
unto may we all attain, through the grace
and love towards men of our Lord Jesus
Christ, to Whom be glory for ever and ever.
Amen.
HOMILY XIX.
2 Cor. IX. I.
For as touching the ministering to the saints, it is super-
fluous for me to write to you.
Though he had said so much about it, he
says here, " It is superfluous for me to write to
you." And his wisdom is shown notonly in this,
that though he had said so much about it, hesaith,
"it is superfluous for me to write to you," but
in that he yet again speaketh of it. For what
he said indeed a little above, he said concern-
ing those who received the money, to ensure
them the enjoyment of great honor : but what
he said before that, (his account of the Mace-
donians, that "their deep poverty abounded
unto the riches of their liberality," and all the
rest,) was concerning loving-kindness and alms-
giving. But nevertheless even though he had
said so much before and was going to speak
again, he says, "it is superfluous for me to
VN-rite to you." And this he does the rather to
win them to himself. For a man who has so
high a reputation as not to stand in need even
:'t advice, is ashamed to appear inferior to, and
c >me short of, that opinion of him. And he
■Iocs this often in accusation also, using the rhe-
torical figure, omission, for this is very effective.
For the judge seeing the magnanimity of the
arcu.ser entertains no suspicions even. For he
arL^iies, ' he who when he might say much, yet
ith it not, how should he "invent what is not
true? ' And he gives occassion to suspect even
more than he says, and invests himself with the
presumption of a good disposition. This also
j in his advice and in his praises he does. For
'having said, "It is superfluous for me to write
to you," observe how he advises them.
" For I know your readiness of which I glory
on your behalf to them of Macedonia." Now it \
was a great thing that he even knew it himself,
jbut much greater, that he also published it to
others : for the force it has is greater : for they
would not like to be so widely disgraced. Seest \
thou his wisdom of purpose? He exhorted
them by others' example, the Macedonians, for,
he says, " I make known to you the grace of God
which hath been given in the Churches of Mace-
donia." He exhorted them by their own, for
he saith, " who were the first to make a begin-
ning a year ago not only to do, but also to will."
He exhorted them by the Lord's, for "ye
know" he saith, " the grace of our Lord, that
though He was rich, yet for our sakes He
became poor." (ibid. 9.) Again he retreats
upon that strong main point, the conduct of
others. For mankind is emulous. And truly
the example of the Lord ought to have had
most power to draw them over : and next to it,
the [consideration] of the recompense: but
because they were somewhat weak, this draws
them most. For nothing does so much as emu-
lation. But observe hoAv he introduces it in a
somewhat novel way. For He did not say,
' Imitate them ; ' but what ?
" And your zeal has stirred up very many."
What sayest thou? A little before thou saidst,
[they did it] "of their own accord, beseeching
us with much entreaty," how then now," your
zeal?" 'Yes,' hesaith, 'we did not advise,
we did not exhort, but we only praised you, we
only boasted of you, and this was enough to
incite them." Seest thou how he rouses them
each by the other, these by those, and those by
these, and, along with the emulation, has inter-
mingled also a very high encomium. Then, that
he may not elate them, he follows it up in a tem-
pered tone, saying, "Your zeal hath stirred up
very many." Now consider what a thing it is
that those who have been the occasion to others
of this munificence, should be themselves behind
hand in this contribution. Therefore he did
not say, 'Imitate them,' for it would not have
kindled so great an emulation, but how ? ' They
' OCKO><O^OV/X<Vl).
368
WORKS OF ST. CHRYSOSTOM.
[Homily XIX.
have imitated you ; see then that ye the teach-
ers appear not inferior to your desciples.'
And see how, whilst stirring up and inflaming
them still more, he feigns to be standing by
them, as if espousing their party in some rivalry
and contention. For, as he said above, "Of
their own accord, with much entreaty they
came to us, insomuch that we exhorted Titus,
that as he had made a beginning before, so he
would complete this grace; " so also he says
here,
Ver. 3. "For this cause have I sent the
brethren that our glorying on your behalf may
not be made void."
Seest thou that he is in anxiety and terror,
lest he should seem to have said what he said
only for exhortation's sake? ' But because so it
is,' saith he, "I have sent the brethren; " ' so
earnest am I on your behalf,' " that our glory-
ing may not be made void." And he appears to
make himself of the Corinthians' party through-
out, although caring for all alike. What he
says is this ; ' I am very proud of you, I glory
before all, I boasted even unto them^, so that if
ye be found wanting, I am partner in the shame.'
And this indeed he says under limitation, for
he added,
" In this respect," not, in all points;
" That even as I said, ye may be prepared."
'For I did not say, 'they are purposing,' but
' all is ready ; and nothing is now wanting on
their part. This then,' he says, ' I wish to be
shown by your deeds.' Then he even heightens
the anxiety, saying,
Ver. 4. " Lest by any means if there come
with me any from Macedonia, we, (that we say
not ye,) should be put to shame in this confi-
dence." The shame is greater when the spec-
tators he has arrayed against them are many,
even those same persons who had heard [his
boasting.] And he did not say, ' for I am
bringing with me Macedonians ; ' 'for there are
Macedonians coming with me; ' lest he should
seem to do it on purpose ; but how [said he ?]
"Lest by any means, if there come with me any
from Macedonia ?' ' 'For this may happen,'
he says, ' it is matter of possibility.' For thus
he also made what he said unsuspected, but had
he expressed himself in that other way, he
would have even made them the more conten-
tious. See how he leads them on, not from
spiritual motives only, but from human ones
as well. 'For,' says he, 'though you make
no great account of me, and reckon confi-
dently on my excusing you, yet think of
them of Macedonia,' "lest by any means, if
they come and find you; " and he did not
say ' unwillingly,' but " unprepared," not hav-
ing got all completed. But if this be a disgrace,
' i. e. them of Macedonia.
not to contribute quickly ; consider how great it
were to contribute either not at all, or less than
behoved. Then he lays down what would
thereupon follow, in terms at once gentle and
pungent, thus saying, "We, (that we say not
ye,) should be put to shame." And he tempers
it again, saying, "in this confidence" not as
making them more listless, but as showing that
they who were approved in all other respects,
ought in this one also to have great fearless-
ness.
[2.] Ver. 5. "I thought it necessary there-
fore to entreat the brethren, that they would
make up beforehand this your bounty, that the
same might be ready, as a matter of bounty and
not of extortion. 2"
Again, he resumed the subject in a different
manner : and that he may not seem to be say-
ing these things without object, he asserts that
the sole reason for this journey was, that they
might not be put to shame. Seest thou how
his words, "It is superfluous for me to write,"
were the beginning of advising? You see, at
least, how many things he discourses concern-
ing this ministering. And along with this, one
may further remark that, (lest he should seem
to contradict himself as having said, "It is
superfluous," yet discoursing at length about it,)
he passed on unto discourse of quickness and
largeness and forwardness [in contributing,] by
this' means securing that point also. For these
three things he requires. And indeed he moved
these three main points even at the first, for
when he says, "In much proof of aflliction
the abundance of their joy, and their deep
poverty, abounded unto the riches of their s
liberality," he says nothing else than that they
contributed both much and gladly and quickly ;
and that not only did not giving much pain
them, but not even being in trials, which is
more grievous than giving. And the words,
" they gave themselves to us ; " these also
show both their forwardness and the greatness
of their faith. And here too again he treats
of those heads. For since these are opposed
to [each other,] munificence and forwardness,
and one that has given much is often sorrowful,
whilst another, that he may not be sorry, gives
less ; observe how he takes care for each, and
with the wisdom which belongs to him. For
he did not say, ' it is better to give a little and
of free choice, than much of necessity ; '
because he wished them to contribute both
much and of free choice ; but how saith he ?
" that they might make up beforehand this your
bounty, that the same might be ready as a
matter of bounty^, and not extortion. He
^ This verse, as given by Chrysostom, varies somewhat from the
Received Text.
' A blessing, evXoylav
Homily XIX.]
HOMILIES ON SECOND CORINTHIANS.
369
begins first with that which is pleasantest and
lighter; namely, the ' not of necessity,' for, it
is ' ' bounty ' ' he says. Observe how in the
form of his exhortation he represents at once
the fruit as springing up, and the givers as
filled with blessing. And by the term employed
he won them over, for no one gives a blessing
with pain. Yet neither was he content with
this; but added, " not as of extortion." 'Think
not,' he says, 'that we take it as extortioners,
but that we may be the cause of a blessing unto
you.' For extortion belongs to the unwilling,
so that whoso giveth alms unwillingly giveth of
extortion. > Then from this he passed on again
unto that, the giving munificently.
Ver. 6. " But this I say : " that is, along with
this I say also that. What ?
"He that soweth sparingly, shall reap also
sparingly ; and he that soweth bountifully shall
reap also bountifully." And he did not say nig-
gardly, but a milder expression, employing the
the name of the sparing. And he called the
thing sowing ; that thou mightest at once look
unto the recompense, and having in mind the
harvest, mightest feel that thou receivest more
than thou givest. Wherefore he did not say,
' He that giveth,' but " He that soweth : " and
he said not ' ye, if ye sow,' but made what he
said general. Neither did he say, 'largely,'
but " bountifully," which is far greater than
this. And again, he betakes himself to that
former point of gladness ; saying,
Ver. 7. " Let each man do according as he
hath purposed in his heart." For a man when
left to himself, does a thing more readily than
when compelled. Wherefore also he dwells
upon this: for having said, " according as he
is disposed," he added,
"Not grudgingly, nor of necessity." And
neither was he content with this, but he adds
a testimony from Scripture also, saying,
"For God loveth a cheerful giver." Seest
thou how frequently he lays this down? " I
speak not by commandment : " and, "Herein
I give my advice : " and, "as a matter of
bounty, and not as of extortion," and again,
"not grudgingly, nor of necessity; for God
loveth a cheerful giver." In this passage I am
of opinion that a large [giver] is intended ;
the Apostle however has taken it as giving with
readiness. For because the example of the
Macedonians and all those other things were
enough to produce sumptuousness, he does not
say many things on that head, but upon giving
without reluctance. For if it is a work of
virtue, and yet all that is done of necessity is
shorn of its reward^, with reason also he labors
at this point. And he does not advise merely,
' Literally, giveth extortion.
^ VTTOTe/j.i'eTai.
but also adds a prayer, as his wont is to do,
saying,
Ver. 8. "And may God^, that is able, ful-
fill all grace towards you."
By this prayer he takes out the way a thought
which lay in wait against^ this liberality and which
is now also an hinderance to many. For many
persons are afraid to give alms, saying, 'Lest
perchance I become poor,' ' lest perchance I
need aid from others.' To do away with this
fear then, he adds this prayer, saying. May
' ' He make all grace abound towards you. ' ' Not
merely fulfil, but " make it abound." And
what is "make grace abound?" 'Fill you,'
he means, ' with so great things, that ye may
be able to abound in this liberality.'
" That ye, having always all sufficiency in
every thing, may abound to every good work."
Observe, even in this his prayer, his great phil-
osophy. He prays not for riches nor for
abundance, but for all sufficiency. Nor is this
all that is admirable in him ; but that as he
prayed not for superfluity, so he doth not press
sore on them nor compel them to give of their
want, condescending to their weakness ; but
asks for a " sufficiency," and shows at the same
time that they ought not to abuse the gifts received
from God. "That ye may abound," he saith,
" to every good work." ' It is therefore,' saith
he, ' I ask for this, that ye may bestow on others
also.' Yet he did not say, ' bestow,' but
' abound.' For in carnal things he asks for
a sufficiency for them, but m spiritual things
for abundance even ; not in almsgiving only,
but in all other things also, "unto every good
work." Then he brings forward unto them the
prophet for a counsellor, having sought out a
testimony inviting them to bountifulness, and
says,
Ver. 9. "As it is written.
He hath scattered abroad, he hath given to the poor ;
His righteousness abideth for ever."
This is the import of " abound ; " for the
words, "he hath dispersed abroad," signify
nothing else but the giving plentifully. For if
the things themselves abide not, yet their results
abide. For this is the thing to be admired,
that when they are kept they are lost ; but when
dispersed abroad they abide, yea, abide for
ever. Now by "righteousness," here, he
means love towards men. For this maketh
righteous, consuming sins like a fire when it
is plentifully poured out.
[3.] Let us not therefore nicely calculate, but
sow with a profiise hand. Seest thou not how
much others give to players and harlots ? Give
at any rate the half to Christ, of what they give
to dancers. As much as they give of ostenta-
' A. V. "God is able to, &c." [which gives the true te.\t. C]
370
WORKS OF ST. CHRYSOSTOM.
[Homily XIX.
tion to those upon the stage, so much at any
rate give thou unto the hungry. For they indeed
even clothe the persons of wantons' with untold
gold ; but thou not even with a threadbare gar-
ment the flesh of Christ, and that though be-
holding it naked. What forgiveness doth this
deserve, yea, how great a punishment doth it
not deserve, when he indeed bestoweth so much
upon her that ruineth and shameth him, but
thou not the least thing on Him that saveth
thee and maketh thee brighter ? But as long as
thou spendest it upon thy belly and on drunken-
ness and dissipation^, thou never thinkest of
poverty : but when need is to relieve poverty,
thou art become poorer than any body. And
when feeding parasites and flatterers, thou art
as joyous as though thou hadst fountains to spend
from^ ; but if thou chance to see a poor man,
then the fear of poverty besets thee. Therefore
surely we shall in that day be condemned, both
by ourselves and by others, both by those that
have done well and those that have done amiss.
For He will say to thee, 'Wherefore wast thou
not thus magnanimous in things where it be-
came thee ? But here is a man who, when giv-
ing to an harlot, thought not of any of these
things ; whilst thou, bestowing upon thy Master
Who hath bid thee "not be anxious" (Matt.
vi. 25. ), art full of fear and trembling.'
And what forgiveness then shalt thou deserve ?
For if a man who hath received will not
overlook, but will requite the favor, much
more will Christ. For He that giveth even
without receiving, how will He not give after
receiving? 'What then,' saith one, 'when
some who have spent much come to need other
men's help?' Thou speakest of those that have
spent their all ; when thou thyself bestowest not
a farthing. Promise to strip thyself of every
thing and then ask questions about such men ;
but as long as thou art a niggard and bestowest
little of thy substance, why throw me out ex-
cuses and pretenses ? For neither am I leading
thee to the lofty peak of entire poverty* but for
the present I require thee to cut off superfluities
and to desire a sufflciency alone. Now the
boundary of sufficiency is the using those things
which it is impossible to live without. No one
debars thee from these ; nor forbids thee thy
daily food. I say food, not feasting; rai-
ment, not ornament^. Yea rather, if one should
enquire accurately, this is in the best sense feast-
ing. For, consider. Which should we say
more truly feasted, he whose diet was herbs, and
who was in sound health and suffered no uneasi-
•* dtrb nr]yix}i> Sairavujv.
* a.KTrjfxocT'uviq^
' Chrys. Tpoifi'riv, ov rpvijyriv Aeyio. <jK€TTa<7HaTa, ov KaAAwiritr-
fiara, with a manifest play on the words.
ness : or he who had the table of a Sybarite,
and was full of ten thousand disorders ? Very
plainly the former. Therefore let us seek noth-
ing more than this, if we would at once live
luxuriously and healthfully : and let us set these
boundaries to sufficiency. And let him that can
be satisfied with pulse and can keep in good
health, seek for nothing more ; but let him who
is weaker and requires to be dieted with garden
herbs, not be hindered of this. But if anv be
even weaker than this and require the support of
flesh in moderation, we will not debar him
from this either. For we do not advise these
things, to kill and injure men but to cut off
what is superfluous ; and that is superfluous
which is more than we need. For when we are
able even without a thing to live healthfully and
respectably, certainly the addition of that thing
is a superfluity.
[4.] Thus let us think also in regard of
clothing and of the table and of a dwelling
house and of all our other wants ; and in every
thing inquire what is necessary. For what is
superfluous is also useless. When thou shalt
have practised living on what is sufficient ; then
if thou hast a mind to emulate that widow, we
will lead thee on to greater things than these.
For thou hast not yet attained to the philosophy
of that woman, whilst thou art anxious about
what is sufficient. For she soared higher even
than this ; for what was to have been her sup-
port ; that she cast in, all of it. Wilt thou then
still distress thyself about such things as be neces-
sary ; and dost thou not blush to be vanquished
by a woman ; and not only not to emulate her,
but to be left even of her far behind ? For she
did not say the things we say, 'But what, if
when I have spent all I be compelled to beg of
another? ' but in her munificence stripped her-
self of all she had. What shall we say of the
widow in the Old Testament in the time of the
prophet Elias ? For the risk she ran was not of
poverty, but even of death and extinction, and
not her own only, but her children's too. For
neither had she any expectation of receiving
from others, but of presently dying. ' But, '
saith one, ' she saw the prophet, and that made
her munificent.' But do not ye see saints with-
out number ? And why do I speak of saints ?
Ye see the Lord of the prophets asking an alms,
and yet not even so do ye become humane ; but
though ye have coffers spewing^ one into
another, do not even impart of your superfluity.
What sayest thou? Was he a prophet that
came to her, and did this persuade her to so
great a magnanimity? This of itself deserves
much admiration, that she was persuaded of his
being a great and wonderful person. For how
was it she did not say, as it would have been
fpevyo^xfva.
Homily XIX. 1
HOMILIES ON SECOND CORINTHIANS.
371
likely that a barbarian woman and a foreigner
would have reasoned, * If he were a prophet, he
would not have begged of me. If he were a
friend of God, He would not have neglected
him. Be it that because of sins the Jews suffer
this punishment : but whence, and wherefore,
doth this man suffer?' But she entertained
none of these thoughts ; but opened to him her
house, and before her house, her heart ; and
set before him all she had ; and putting nature
on one side and disregarding her children, pre-
ferred the stranger unto all. Consider then
how great punishment will be laid up for us, if
we shall come behind ' and be weaker than a
woman, a widow, poor, a foreigner, a barbar-
ian, a mother of children, knowing nothing of
these things which we know ! For because we
have strength of body, we are not therefore
manly persons. For he alone hath this virtue,
yea though he be laid upon his bed, whose
strength is from within ; since without this,
though a man should tear up a mountain by his
strength of body, I would call him nothing
stronger than a girl or wretched crone. For
the one struggles with incorporeal ills, but the
other dares not even look them in the face.
And that thou mayest learn that this is the
measure of manliness, collect it from this very
example. For what could be more manly than
that woman who both against the tyranny of
nature, and against the force of hunger, and
against the threat of death , stood nobly fast, and
proved stronger than all ? Hear at least how
Christ proclaimeth her. For, saith He, "there
were many widows in the days of Elias, and to
none of them was the prophet sent but to her. "
(Luke iv. 25, 26. ) Shall I say something great
and startling ? This woman gave more to hos-
pitality, than our father Abraham. For she
"ran" not " unto the herd," as he, (Gen. xviii.
7.) but by that " handful " (i Kings xvii. 12.)
outstripped all that have been renowned for hos-
pitality. For in this was his excellence that he
set himself to do that office ; but hers, in that
for the sake of the stranger she spared not her
children even, and that too, though she looked
not for the things to come. But we, though a
heaven exists, though a hell is threatened,
though ( which is greater than ail ) God hath
wrought such great things for us and is made
glad and rejoiceth over such things, sink back
supinely. 2 Not so, I beseech you : but let us
" scatter abroad," let us " give to the poor" as
we ought to give. For what is much and what
j little, God defines, not by the measure of
what is given, but by the extent of the substance
of him that gives. Often surely hast thou who
didst cast in an hundred staters of gold offered
less than he that offered but one obol, for thou
didst cast in of thy superfluity. Howbeit do if
but this, and thou wilt come quickly even to
greater munificence. Scatter wealth that thou
mayest gather righteousness. For along with
wealth this refuseth to come to us ; yet through
it, though not with it, it is made present to us.
For it is not possible that lust of wealth and right-
eousness should dwell together ; they have their
tents apart. Do not then obstinately strive to
bring things together which are incompatible,
but banish the usurper covetousness, if thou
wouldest obtain the kingdom. For this^ is the
[rightful] queen, and of slaves makes freemen,
the contrary of which the other doth. Where-
fore with all earnestness let us shun the one and
welcome the other, that we may both gain free-
dom in this life and obtain the kingdom of
heaven, through the grace and love towards
men of our Lord Jesus Christ, with Whcm, to
the Father together with the Holy Spirit, be
glory, might, honor, now and for ever, and
world without end. Amen.
- ava7r€7rTa>Ka/u.€i'
= i. e., righteousness. [According to the text which the Apostle
quotes from Psalm cxii., the abiding of righteousness forever is
God's reward for scattering. Righteousness here appears to mean
general excellence or virtue as manifested in beneficence. A
parallel use of the term is found in the Sermon on the Mount
where (Matth. vi. i) according to the true text, our Lord in giv-
ing general directions about almsgiving, etc., begins with the in-
junction, "Take heed that ye do not your n'g^/iti-ousnfss before
men, to be seen of them." When therefore it is said in the Psalra
that the liberal man's righteousness or beneficence shall continue
forever, the implication is that he shall always have the means
to continue his liberality. This is sustained by the tendency of
things and by the general course of Divine Providence. But
Chrysostom, while enforcing the inculcation of beneficence, car-
ries out the spirit of the Apostle's utterances, and calls attentit)n
not only to the frequency .and amount of one's gifts but also to the
spirit which prompts them. The mere mechanical view which
makes a merit of voluntary poverty and praises a gift to others
without respect to the motive that prompted it, finds no sanction in
the Apostle's words or in those of his expounder. C.]
HOMILY XX.
I Cor. ix. lo.
Nov/ He that supplied seed to the sower, both minister
bread for your food, and multiply your seed for
sowing and increase the fruits of your righteousnessi.
Herein one may particularly admire the wis-
dom of Paul, that after having exhorted from
spiritual considerations and from temporal, in
respect of the recompense also he again does the
very same, making the returns he mentions of
either kind. This, (for instance,) " He hath
scattered abroad, he hath given to the poor, his
righteousness abideth for ever," belongs to a
spiritual return; that again, "multiply your
seed for sowing," to a temporal recompense.
Still, however, he rests not here, but even again
passes back to what is spiritual, placing the two
continually side by side; for "increase the
fruits of your righteousness," is spiritual. This
he does, and gives variety by it to his discourse,
tearing up by the roots those their unmanly and
faint-hearted reasonings, and using many argu-
ments to dissipate their fear of poverty, as also
the example which he now brings. For if even
to those that sow the earth God gives, if to those
that feed the body He grants abundance ;
much more will He to those who till the soiP
of heaven, to those who take care for the soul ;
for these things He willeth should yet more
enjoy His providing care. However, he does
not state this in the way of inference nor in the
manner I have done, but in the form of a prayer ;
thus at once making the inference plain, and
the rather leading them on to hope, not only
from what [commonly] takes place, but also from
his own prayer: for, 'May He minister,'
saith he, ' and multiply your seed for sowing,
and increase the fruits of your righteousness.'
Here also again he hints, in an unsuspicious
way, at largeness [in giving], for the words,
" multiply and increase," are by way of indicat-
ing this ; and at the same time he allows them
to seek for nothing more than necessaries, say-
ing, " bread for food." For this also is particu-
larly worthy of admiration in him, (and it is a
point he successfully established^ even before,)
• [The Rev. Version differs from Chrysostom's text, which is the
same as the T. R. but is not well sustained. C.]
^ yeiapyova-i
' KaTe<TK€vatT€v
namely, that in things which be necessary, he
allows them to seek for nothing more than need
requires ; but in spiritual things counsels them
to get for themselves a large superabundance.
Wherefore he said above also, "that having a
sufficiency ye may abound to every good work : ' '
and here, " He that ministereth bread for food,
multiply your seed for sowing ;" that is to say,
the spiritual [seed]. For he asks not almsgiv-
ing merely, but with largeness. Wherefore also
he continually calls it " seed." For like as the
corn cast into the ground showeth luxuriant
crops, so also many are the handfuls almsgiving
produceth of righteousness, and unspeakable the
fruits it showeth. Then having prayed for great
affluence unto them, he shows again in what
they ought to expend it, saying,
Ver. II. "That being enriched in every
thing to all liberality, which worketh through
us thanksgiving to God."
Not that ye may consume it upon things not
fitting, but upon such as bring much thanksgiv-
ing to God. For God made us to have the dis-
posal of great things, and reserving to Himself
that which is less yielded to us that which is
greater. For corporeal* nourishment is at His
sole disposal, but mentaP He permitted to us ;
for we have it at our own disposal whether the
crops we have to show be luxuriant. For no
need is here of rains and of variety of seasons,
but of the will only, and they run up to heaven
itself. And largeness in giving is what he here
calls liberality". " Which worketh through us
thanksgiving to God." For neither is that
which is done almsgiving merely, but also the
grolind of much thanksgiving : yea rather, not
of thanksgiving only, but of many other things
besides. And these as he goes on he mentions,
that by showing it to be the cause of many good
works, he may make them thereby the forwarder.
[2.] What then are these many good works?
Hear him saying :
Ver. 12 — 14. "For the ministration of this
service, not only filleth up the measure of the
wants of the saints, but aboundeth also through
' VOIJTT)!'.
° Gr. Singleness.
Homily XX.]
HOMILIES ON SECOND CORINTHIANS.
373
many thanksgivings unto God ; seeing that
through the proving^ of you by this ministration,
they glorify God for the obedience of your con-
fession unto the GospeP, and for the liberality
of your contribution unto them and unto all ;
while they also with supplication on your
behalf, long after you by reason of the exceed-
ing grace of God in you."
What he says is this ; ' in the first place ye
not only supply the wants of the saints, but ye
are abundant even ; ' that is, ' ye furnish them
with even more than they need : next, 'through
them ye send up thanksgiving to God, for they
glorify Him for the obedience of your confes-
sion.' For that he may not represent them as
giving thanks on this account solely, (I mean,
because they received somewhat,) see how high-
minded he makes them, exactly as he himself
says to the Philippians, ' ' Not that I desire a gift. ' '
(Phil. iv. 17.) 'To them too I bear record of the
same thing. For they rejoice indeed that ye
supply their wants and alleviate their poverty ;
but far more, in that ye are so subjected to the
Gospel ; whereof this is an evidence, your con-
tributing so largely. ' For this the Gospel enjoins.
"And for the liberality of your contribution
unto them and unto all." 'And on this
account,' he says, ' they glorify God that ye are
so liberal, not unto them only, but also unto all.'
And this again is made a praise unto them that
they gave thanks even for that which is bestowed
upon others. ' For,' saith he, ' they do honor^,
not to their own concerns only, but also to
those of others, and this although they . are in
the extremest poverty ; which is an evidence of
their great virtue. For nothing is so full of
envy as the whole race of such as are in poverty.
But they are pure from this passion ; being so
far from feeling pained because of the things ye
impart to others, that they even rejoice over it
no less than over the things themselves receive.'
"While they themselves also with supplica-
tion." 'For in respect of these things,' saith
he, 'they give thanks to God, but in respect of
your love and your coming together, they
beseech Him that they may be counted worthy
to see you. For they long after this, not for the
money's sake, but that they may be witnesses
of the grace that hath been bestowed upon you.'
Seest thou Paul's wisdom, how after having
exalted them, he ascribed the whole to God by
calling the thing " grace ? " For seeing he had
spoken great things of them, in that he called
them ministers and exalted them unto a great
height, (since they offered service^ whilst he
himself did but administer'^,) and termed
' A. v. experiment.
' Rec. Text. Gospel 0/ Christ.
' Koa^ovai..
* 6l7)KOf€lTO
them ' proved^, ' he shows that God was the Author
of all these things. And he himself again,
along with them, sends up thanksgiving, saying,
Ver. 15. " Thanks be to God for His unspeak-
able gift."
And here he calls " gift," even those so many
good things which are wrought by almsgiving,
I both to them that receive and them that give ;
or else, those unspeakable good things which
through His advent He gave unto the whole
world with great munificence, which one may
suspect to be the most probable. For that he may
j at once both sober, and make them more liberal,
he puts them in mind of the benefits they had
j received from God. For this avails very greatly
; in inciting unto all virtue ; and therefore he con-
! eluded his discourse with it. But if His Gift be
unspeakable, what can match their frenzy who
: raise curious questions as to His Essence?
I But not only is His Gift unspeakable, but that
["peace" also " passeth all understanding,"
i(Phil. iv. 7.) whereby He reconciled the things
j which are above with those which are below.
[3.] Seeing then that we are in the enjoy-
ment of so great grace, let us strive to exhibit
a virtue of life worthy of it, and to make much
account of almsgiving. And this we shall do,
if we shun excess and drunkenness and glut-
itony.'^ For God gave meat and drink not fr
: excess, but for nourishment. For it is not the
iwine that produceth drunkenness, for if that
were the case, every body would needs be
drunken. 'But,' saith one, 'it would be bet-
iter, if even to drink it largely did not injure.'
These are drunkards' words. For if to drink it
largely doth injure, and yet not even so thou
desistest from thy excess ia it ; if this is so dis-
graceful and injurious, and yet thou ceasest not
even so from thy depraved longing ; if it Avere
possible both to drink largely and be nothing
I harmed, where wouldest thou have stayed in thine
] excess? Wouldest thou not have longed that
'the rivers even might become wine? wouldest
thou not have destroyed and ruined every thing ?
If there is a mean in food which when we over-
pass we are injured, and yet even so thou canst
not bear the curb, but snapping it asunder
seizest on what every body else hath, to minis-
tter to the wicked tyranny of this gluttony;
I what wouldest thou not have done, if this
natural mean were abolished? wouldest thou
not have spent thy whole time upon ii? ^\'oul<l
it then have been well to strengthen a lust so
unreasonable, and not prevent the harm arising
from excess? and to how many other harms
would not this have given birth ?
But O the senseless ones 1 who wallowing as
in mire, in drunkeness and all other debauchery,
• i. e In the ■voxA, proving.
374
WORKS OF ST. CHRYSOSTOM.
[Hdmu.y XX.
when they have got a little sober again, sit down
and do nothing but utter such sort of sayings,
' Why doth this end> in this way ?' when they
ought to be condemning their own transgres-
sions. For instead of what thou now sayest,
' Why hath He set bounds? why do not all
things go on without any order ? ' say, ' Why do
we not cease from being drunken ? why are we
never satiated ? why are we more senseless than
creatures without reason?' For these things
they ought to ask one another, and to hearken
to the voice of the Apostle and learn how many
good things he witnesseth to the Corinthians
proceed from almsgiving, and to seize upon this
treasure. For to contemn money maketh men
approved, as he said ; and provideth that God
be glorified ; and warmeth love ; and worketh
in men loftiness of soul ; and constituteth them
priests, yea of a priesthood that bringeth great
reward. For the merciful man is not arrayed
in a vest reaching to the feet, nor does he carry
about bells, nor wear a crown ; but he is wrap-
ped in the robe of loving-kindness, a holier than
the sacred vestment, and is anointed with oil,
not composed of material elements, but produced^
by the Spirit, and he beareth a crown of mercies,
for it is said, " Whocrowneth thee with pity and
m-^rcies;" (Ps. ciii.4.)and instead of wearing a
pkite bearing the Name of God, is himself like
to God. For how? "Ye," saith He, " shall be
like ^ unto your Father which is in heaven."
(Matt. V. 45.)
Wouldest thou see His altar also? Bezaleel
built it not, nor any other but God Himself;
not of stones, but of a material brighter than the
heaven, of reasonable souls. But the priest
entereth into the holy of holies. Into yet more
awful places mayest thou enter when thou offer-
est this sacrifice, where none is present but " thy
Father, Which seeth in secret," (Matt. vi. 4.)
where no other beholdeth. 'And how,' saith
oiie, ' is it possible that none should behold,
when the altar standeth in public view ? '
Because this it is that is admirable, that in those
times double doors and veils made the seclusion :
but now, though doing thy sacrifice in public
view, thou mayest do it as in the holy of holies,
and in a far more awful manner. For when
thou doest it not for display before men ;
though the whole world hath seen, none hath
seen, because thou hast so done it. For He said
not simply, "Do" it "not before men," but
added, "to be seen of them." (Matt. vi. i.) This
altar is composed of the very members of Christ,
and the body of the Lord ismade thine altar. That
then revere ; on the flesh of the Lord thou sac-
' a.va\{(TK(Tai.
' TH-s is St. Chrysostom's usual reading of the passage. As
e. g. in his commentary on the text itself Horn. xviii. on St.
Matthew, Oxf. Translation p 277, [This edition p 126]
rificest the victim. This altar is more awful
even than this which we now use, not only than
that used of old. Nay, clamor not. For this
altar is admirable because of the sacrifice that is
laid upon it : but that, the merciful man's, not
only on this account, but also because it is even
composed of the very sacrifice which maketh the
other to be admired. Again, this is but a stone
by nature ; but become holy because it receiveth
Christ's Body : but that is holy because it is
itself Christ's Body. So that this beside which
thou, the layman, standest, is more awful than
that. Whether then does Aaron seem to thee
aught in comparison of this, or his crown, or
his bells, or the holy of holies? For what need
is there henceforth to make our comparison
refer to Aaron's altar, when even compared with
this, it has been shown to be so glorious ? But
thou honorest indeed this altar, because it
receiveth Christ's body; but him that is himself
the body of Christ thou treatest with contumely,
and when perishing, neglectest. This altar
mayest thou everywhere see lying, both in lanes
and in market places, and mayest sacrifice upon
it every hour ; for on this too is sacrifice per-
formed. And as the priest stands invoking the
Spirit, so dost thou too invoke the Spirit, not
by speech, but by deeds. For nothing doth so
sustain and kindle the fire of the Spirit, as this
oil largely poured out. But if thou wouldest
see also what becomes of the things laid upon it,
come hither, and I will show thee them. What
then is the smoke, what the sweet savor of this
altar? Praise and thanksgiving. And how far
doth it ascend ? as far as unto heaven ? Bv no
means, but it passeth beyond the heaven itself,
and the heaven of heaven, and arriveth even at
the throne of the King. For, " Thy prayers,"
saith he, "and thine alms are come up before
God." (Acts X. 4.) And the sweet savor which
the sense perceives pierceth not far into the air,
but this opened the very vault of heaven. And
thou indeed art silent, but thy work speaketh^ :
and a sacrifice of praise is made, no heifer slain
nor hide burnt, but a spiritual soul presenting
her proper offering. For such a sacrifice is more
acceptable than any loving-kindness. When
then thou seest a poor believer, think that thou
beholdest an altar : when thou seest such an
one a beggar, not only insult him not, but even
reverence him, and if thou seest another insulting
him, prevent, repel it. For so shalt thou thyself
be able both to have God propitious to thee, and
to obtain the promised good things, whereunto
may we all attain, through the grace and love
towards men of our Lord Jesus Christ, by \\'hom
and with Whom, to the Father and the Holy
Ghost, be glory, might, honor, now and forever,
and world without end. Amen.
HOMILY XXI
2 Cor. X. I. 2.
Now I Paul myself entreat you by the meekness and gen-
tleness of Christ, I who in your presence am lowly
among you, but being absent am of good courage
toward you : yea, I beseech you, that I may not
when present show courage with the confidence,
wherewith I count to be bold against some, which
count of us as if we walked according to the flesh.
Having completed, in such sort as behoved
his discourse of almsgiving, and having shown
that he loves them more than he is loved, and
having recounted the circumstances of his
patience and trials, he now opportunely enters
upon points involving more of reproof, making
allusion to the false apostles, and concluding
his discourse with more disagreeable matter,
and with commendations of himself. For he
makes this his business also throughout the
Epistle. Which also perceiving, he hence
oftentimes corrects himself, saying in so many
words' ; " Do we begin again to commend our-
selves ? " (Ch. iii. I.) and further on; "We
commend not ourselves again, but give you
occasion to glory:" (Ch. v. 12.) and after-
wards ; " I am become a fool in glorying ; ye
have compelled me." (Ch. xii. 11.) And
many such correctives doth he use. And one
would not be wrong in styling this Epistle an
eulogium of Paul ; he makes such large mention
both of his grace and his patience. For since
there were some amongst them who thought
great things of themselves, and set themselves
above the Apostle, and accused him as a boast-
er, and as being nothing, and teaching no sound
doctrine; (now this was in itself the most cer-
tain evidence of their own corruptness ; ) see how
he begins his rebuke of them; "Now I Paul
myself." Seest thou what severity, what dig-
nity, is here ? For what he would say is this,
' I beseech you do not compel me, nor leave me
to use my power against those that hold us
cheap, and think of us as carnal.' This is
severer than those threats towards them uttered
in the former Epistle ; " Shall I come unto you
with a rod, or in love and a spirit of meek-
ness?" (i Cor. iv. 21.) and then again ; "Now
some are puffed up as though I were not com-
ing to you; but I will come, and will know, not
the word of them that are puffed up, but
the power." (ib. 18 19.) For in this place
he shows both things, both his power, and his
philosophy and forbearance ; since he so
beseeches them, and with such earnestness, that
he may not be compelled to come to a display
of the avenging power pertaining to him, and
to smite and chastise them and exact the extreme
penalty. For he implied this in saying, " But
I beseech you, that I may not when present
show courage with the confidence, wherewith I
count to be bold against some which count of
us as if we walked according to the flesh." For
the present, however, let us speak of the com-
mencement. "Now I Paul myself." Great
emphasis, great weight^ is here. So he says
elsewhere, "Behold I Paul say unto you; "
(Gal. V. 2.) and again, "As Paul the aged; "
(Phife. 9.) and again in another place, "Who
hath been a succorer of many, and of me."
(Rom. xvi. 2.) So also here, " Now I Paul
myself." This even is a great thing, that
himself beseecheth ; but that other is greater
which he added, saying, "by the meekness and
gentleness of Christ." For with the wish of
greatly shaming them, he puts forward that
"meekness and gentleness," making his en-
treaty in this way more forcible; as if he had
said, 'Reverence the gentleness of Christ by
which I beseech you.' And this he said, at
the same time also showing that although they
should lay ever so strong^ a necessity upon him,
he himself is more inclined to this: it is from
being meek, not from want of power, that he
does not proceed against them : for Christ also
did in like manner.
" Who in your presence am lowly among
you, but being absent am of good courage
toward you." What, pray, is this? Surely he
speaks in irony, using their speeches. For they
said this, that ' when he is present indeed, he is
worthy of no account, but poor and contempt-
ible ; but when absent, swells, and brags, and
sets himself up against us, and threatens.' This
at least he implies also afterwards, saying, " for
his letters," say they, "are weighty, but his
aVTO TOVTO.
' Or, ' severity.'
' (ivpiav.
\7S
3/6
WORKS OF ST. CHRYSOSTOM.
[Hjmily XXI.
bodily presence is weak, and his speech of no ac-
count." (v. lo.) He either then speaks in irony,
manifesting great severity and saying, ' I, the
base, I, the mean, when present, (as they say,)
and when absent, lofty : ' or else meaning that
even though he should utter great things, it is not
out of pride, but out of his confidence in them.
"But I beseech you, that I may not when
present show courage with the confidence,
wherewith I count to be bold against some which
count of us as if we walked according to the
flesh. Seest thou how great his indignation,
and how complete his refutation of those sayings
of theirs ? For he saith, ' I beseech you, do not
compel me to show that even present I am
strong and have power.' For since they said
that ' when absent, he is quite bold against us
and exalteth himself,' he uses their very words,
' I beseech therefore that they compel me not
to use my power.' For this is the meaning of,
"the confidence." And he said not, 'where-
with I am prepared,' but 'wherewith I count.'
' For I have not yet resolved upon this ; they
however give me reason enough, but not even
so do I wish it.' And yet he was doing this
not to vindicate himself, but the Gospel. Now
if where it was necessary to vindicate the Mes-
sage, he is not harsh, but draws back and
delays, and beseeches that there may be no
such necessity ; much more would he never
have done any thing of the kind in his own
vindication. ' Grant me then this favor,' he
saith, ' that ye compel me not to show, that even
when present I am able to be bold against
whomsoever it may be necessary ; that is, to
chastise and punish them. ' Seest thou how free
he was from ambition, how he did nothing for
display, since even where it was matter of
necessity, he hesitates not to call the act, bold-
ness. " For I beseech you," he says, " that I
may not when present show courage with the
confidence, wherewith I think to be bold"
against some. For this especially is the part of
a teacher, not to be hasty in taking vengeance,
but to work a reformation, and ever to be reluc-
tant and slow in his punishments. How, pray,
does he describe those whom he threatens?
" Those that count of us as though we walked
according to the flesh:" for they accused him
as a hypocrite, as wicked, as a boaster.
[2.] Ver. 3. "For though we walk in the
flesh, we do not war according to the flesh.
Here he goes on to alarm them also by the figure^
he uses, 'for,' says he, 'we are indeed encom-
passed with flesh ; I own it, but we do not live
by the flesh ; ' or rather, he said not even this,
but for the present reserves it, for it belongs to
the encomium on his life : but first discourseth of
the Preaching, and shows that it is not of man,
* Tpovfj
nor needeth aid from beneath. Wherefore he
said not, 'we do not live according to the flesh,'
but, " we do not war according to the flesh,"
that is, ' we have undertaken a war and a com-
bat ; but we do not war with carnal weapons,
nor by help of any human succors. '
Ver. 4. "For our weapons are not of the
flesh."
For what sort of weapons are of the flesh ?
Wealth, glory, power, fluency, cleverness, cir-
cumventions^, flatteries, hypocrisies, whatsoever
else is similar to these. But ours are not of this
sort : but of what kind are they ?
"Mighty before God."
And he said not, 'we are not carnal,' but,
"our weapons." For as I said, for the pre-
sent he discourseth of the Preaching, and refers
the whole power to God. And he says not,
' spiritual,' although this was the fitting opp-isite^
to "carnal," but "mighty," in this implying
the other also, and showing that their^ weapons
are weak and powerless. And mark the absence
of pride in him ; for he said not, ' we are
mighty,' but, " our weapons are mighty before
God." ' We did not make them such,- but God
Himself.' For because they were scourged,
were persecuted,. and suff'ered wrongs incurable^
without number, which things were proofs of
weakness : to show the strength of God he says,
" but they are mighty before God." For this
especially shows His strength, that by these
things He gains the victory. So that even
though we are encompassed with them, yet it is
He that warreth and worketh by them. Then
he goes through a long eulogium upon them,
saying,
" To the casting down of strong holds." And
lest when hearing of strong holds thou shouldest
think of aught material*', he says,
Ver. 5. "Casting down imaginations."
First giving emphasis by the figure, and then
by this additional expression declaring the
spiritual'' character of the warfare. For these
strongholds besiege souls, not bodies. Whence
they are stronger than the others, and there-
fore also the weapons they require are mightier.
But by strongholds he means the Grecian pride,
and the strength of their sophisms and their
syllogisms. But nevertheless, ' these weapons,'
he says, ' confounded every thing that stood up
against them ; for they cast down imaginations,
' And every high thing that is exalted
against the knowledge of God.' He persisted
in the metaphor that he might make the
emphasis greater. ' For though there should
be strongholds, ' he saith, 'though fortifications,
" TrepiSponal
' TO Trpos avTiSiaaroKrjv
' The false Apostles.
^ a'urSrjTov
'' yorfThv
Homily XXI.]
HOMILIES ON SECOND CORINTHIANS.
377
though any other thing soever, they yield and
give way before these weapons.
"And bringing every thought into captivity
to the obedience of Christ." And yet the name,
"captivity," hath an ill sound with it ; for it
is the destruction of liberty. Wherefore then
has he used it? With a meaning of its own,
in regard to another point. For the word
"captivity" con-^ys two ideas, the loss of
liberty, and the being so violently overpowered
as not to rise up again. It is therefore in
respect to this second meaning that he took it.
As when he shall say " I robbed other
churches," (2 Cor. xi. 8.) he does not intend
the taking stealthily, but the stripping and tak-
ing their all, so also here in saying, " bringing
into captivity." For the fight was not equally
maintained, but he conquered with great ease.
Wherefore he did not say, ' we conquer and
have the better,' only; but 'we even bring
" into captivity ; " ' just as above, he did not
say, ' we advance engines against the ' ' strong-
holds : " ' but, ' we cast them down, for great is
the superiority of our weapons.' ' For we
war not with words,' he saith, but with deeds!
against words, not with fleshly wisdom, but j
with the spirit of meekness and of power.
How was it likely then I should hunt after
honor, and boast in words, and threaten by let-
ters ; ' (as they accused him, saying, " his let-
ters are weighty,") ' when our might lay not in
these things? ' But having said, ' ' bringing every
thought into captivity to the obedience of Christ, ' '
because the name of " captivity " was unpleas-
ant, he presently afterwards put an end to the
metaphor, saying, " unto the obedience of
Christ : ' ' from slavery unto liberty, from death
unto life, from destruction to salvation. For
we came not merely to strike down, but to bring
over to the truth those who are opposed to us.
[3.] Ver. 6. "And being in readiness to
avenge all disobedience, when your obedience
shall be fulfilled."
Here he alarmed these^ also, not those^ alone :
'for,' says he, ' we were waiting for you, that
when by our exhortations and threatenings we
have reformed you, and purged and separated
you from their fellowship ; then, when those
only are left who are incurably diseased, we
may visit with punishment, after we see that
you have really^ separated from them. For even
now indeed ye obey, but not perfectly. ' And
yet if thou hadst done it now,' saith one,
'thou wouldest have wrought greater gain.'
' By no means, for if I had done it now, I
should have involved you also in the punish-
ment. Howbeit it behoved to punish them,
' The Corinthians.
' The False Apostles.
indeed, but to spare you. Yet if I spared, I
should have seemed to do it out of favor : new
this I do not desire, but first to amend you,
and then to proceed against them.' What can
be tenderer than the heart of the Apostle ? who
because he saw his own mixed up with aliens,
desires indeed to inflict the blow, but forbears,
and restrains his indignation until these shall
have withdrawn, that he may smite these alone;
yea rather, not these even. For he therefore
threatens this, and says he is desirous to sepa-
rate unto punishment them alone, that they also
being amended by the fear may change, and he
let loose his anger against no one. For just like
a most excellent physician, and common father,
and patron, and guardian^, so did he all things,
so cared he for all, removing impediments,
checking the pestilent, running about every
whither. For not by fighting did he so achieve
the work, but advancing as if to a ready and
an easy victory, he planted his trophies, under-
mining, casting down, overthrowing the strong-
holds of the devil, and the engines of the
demons ; and carried over their whole booty to
the camp of Christ. Nor did he even take
breath a little, bounding off from these to
those, and from those again to others, like
some very able general, raising trophies every
day, or rather every hour. For having entered
into the battle with nothing but a little tunic\
the tongue of Paul took the cities of his enemies
with their men and bows and spears and darts
and all.
For he spake only ; and, falling upon his
enemies more fiercely than any fire, his wtrds
drave out the demons and brought over unto him
the men that were possessed of them. For when
he cast out that demon, the evil one, fifty thous-
cnd sorcerers coming together burnt their bocl<s
of magic and revolted to the truth. (See Atts
xix. 19.) And like as in a war, when a tower has
fallen or a tyrant been brought low, all his parti-
zans cast away their arms and run unto the
[opposing] general ; so truly did it happen then
also. For when the demon was cast out, they
all having been besieged, and having cast away,
yea rather having destroyed, their books, ran
unto the feet of Paul. But he setting himself ®
against the world as though against a single
army, no where stayed his march, but did all
things as if he were some man endued with
wings^ : and now restored a lame, now raised a
dead man, now blinded a third, (I mean the
sorcerer,) nor even when shut up in a prison
indulged in rest, but even there brought over to
himself the jailor, effecting the goodly captivity
we treat of.
* \iTlOl'La'KOV.
® TrapaTaTTO/Ltej'O?.
** UTTOTTTepO?.
378
WORKS OF ST. CHRYSOSTOM.
[HOMIIA- XXI.
[4.] Let us also imitate him after our power.
And why do I say, after our power ? For he
that wills may come even near unto him, and
behold his valor, and imitate his heroism. For
still he is doing this work, "castino;down imagi-
nations, and every high thing that is exalted
against the knowledge of God." And although
many heretics have attempted to cut him in
pieces'; yet still, even though dismembered, hedis-
playeth a mighty strength. For both Marcion and
Manichaeus use him indeed, but after cutting
him in pieces; but still even so they are refuted
by the several members. For even a hand only
of this champion being found among them puts
them utterly to the rout ; and a foot only, left
amongst others, pursues and prostrates them, in
order that thou mayest learn the superabund-
ance of his power, and that, although shorn of
his limbs even, he is able to destroy all his
adversaries. ' This however,' saith one, ' is an
instance of perversion, that those who are bat-
tling with each other should all use him.' An
instance of perversion certainly, but not in Paul,
(God forbid,) but in them who use him. For
he was not parti-colored^ but uniform and clear,
but they perverted his words to their own
notions. ' And wherefore,' saith one, ' were
they so spoken as to give handles to those that
wished for them ? ' He did not give handles,
but their frenzy used his words not rightly ;
since this wnole world also is both wonderful
and great, and a sure proof of the wisdom of
God, and " the heavens declare the glory of
God, and day unto day uttereth speech, and
night unto night declareth knowledge ; " (Ps.
xix. I, 2.) but nevertheless, many have stumbled
at it and in contrary directions to one another.
And some have admired it so much above its
worth as to think it God ; whilst others have [
been so insensible of its beauty as to assert
it to be unworthy of God's creating hand^, 1
and to ascribe the greater share in it to a certain
evil matter. And yet God provided for both
points by making it beautiful and great that
it might not be deemed alien from his wis-
dom; yet defective and not sufhcient unto
itself that it might not be suspected to be God.
But nevertheless those who were blinded by
their own reasonings fell away into contradic-
tory notions, refuting one another, and becom-
ing each the other's accuser, and vindicating
the wisdom of God even by the very reason-
ings which led them astray. And why do I
speak of the sun and the heaven? The Jews
saw so many marvels happen before their eyes,
yet straightway worshipped a calf. Again they
* TTOKtAo? Tt?.
^ Srffiiiovpyiai,
saw Christ casting out demons, yet called him
one that had a demon. But this was no impu-
tation against him that cast them out, but
an accusation of their understanding who
were so blinded. Condemn not then Paul on
account of their judgment who have used him
amiss ; but understand well the treasures in him,
and develop his riches, so shalt thou make noble
stand against all, fenced fey his armor. So
shalt thou be able to stop the mouths both of
Greeks and Jews. ' And how,' saith one, ' see-
ing they believe him not ? ' By the things
wrought through him, by the reformation effected
in the world. For it was not of human power^
that so great things could be done, but the
Might of the Crucified, breathing on him, made
him such as he was, and showed him more pow-
erful than orators and philosophers and tyrants
and kings and all men. He was net only able to
arm himself and to strike down his adversaries,
but to make others also such as himself. There-
fore in order that we may become useful both to
ourselves and to others, let us continually have
him in our hands, using his writings for a meadow
and garden of delight^. For so shall we be able
both to be delivered from vice and to choose
virtue, and to obtain the promised good things,
whereuiito may we all attain, through the grace
and love towards men of our Lord Jesus Christ,
with Whom to the Father with the Holy Spirit,
be glory, might, honor, now and for ever, andj
world without end. Amen.
" [Some remarks of Hodge in loco are worth quoting here as
confirming Chrysostom's view of the passage and showing its per-
manent application. "The conflict to which the Apostle refers
is that between truth and error. When the Gospel was first pro-
claimed it found itself in conflict with all the forms of religion and
philosophy then prevailing among men. To the wise of this world
the Gospel appeared as foolishness. It was, however, the wisdom
and power of God. The conflict then begun has continued ever
since, and is now as deadly as at any former period. Men of
science and philosophers are as confident in their conclusions, and
as much disposed to exalt themselves, or their opinions, again-t
the knowledge of God as ever. There is no doubt as to the is.'sp...
of this contest. It is a contest between God and man, in whicli,
of course, God must prevail. The instructive lesson which the
Apostle designs here to inculcate is that this warfare must nut be
conducted on the part of the advocates of the Gospel with carnal
weapons. They must not rely upon their own resources and at-
tempt to overcome their enemies by argument. They must not
become philosophers and turn the Gospel into a philosophy. This
would be to make it a human conflict on both sides. It would be
human reason against human reason, the intellect of one man
against the intellect of another man. Paul told the Corinthians in
his former Epistle that he did not appear among them as a phi-
losopher, but as a witness; he came not with the words of man's
wisdom : he did not rely for success on his powers of argument or
of persuasion, but on the demonstration of the Spirit, The faith
which he labored to secure was not to be founded on the wisdom
of men, but on the power of God ; not on arguments addressed to
the understanding but on the testimony of God. That testimony
has the same "eflfect which intuition has. It reveals the truth to
the mind and conscience as self-evident ; and therefore it cannot
be resisted. A rationalistic Christian, a philosophizing theologian,
therefore, lays aside the divine for the human, the wisdom of God
for the wisdom of man, the infinite and infallible for the finite and
the fallible." The whole history of the Church shows that when-
ever high imaginations were cast down and strongholds over-
thrown, it was by the simple testimony of the word of God, pre-
sented not as something to be proved but as something to be be-
lieved. C] _
' di'Tl XiifkHiVO^ Kal 7rapaSei<T0V iprpvifiiavTti.
HOMILY XXII
2 Cor. X. 7.
Ye look at the things that are before your face. If any
man trusteth in himself that he is Christ's, let him
consider this again with hin^self that even as he is
Christ's, so also are we.
What one may especially admire in Paul
amongst other things is this, that when he has
fallen upon an urgent necessity for exalting
himself, he manages both to accomplish this
point, and also not to appear offensive to the
many on account of this egotism ; a thing we
may see particularly in his Epistle to the Gala-
tians. For having there fallen upon such an
argument, he provides for both these points ; a
matter of the very utmost difficulty and demand-
ing much prudence ; he is at once modest and
sa\s somewhat great of himself. And observe
how in this place also he makes it of great
account, "Ye look at the things that are before
your face." Behold here also prudence. For
having rebuked those that deceived them, he
confined not his remarks to them, but he leaps
away from them to these too ; and he does so
constantly. For, in truth, he scourgeth not
those only that lead astray^, but the deceived
also. For had he let even them go without call-
ing them to an account'-^, they would not so
easily have been reformed by what was said to
the others ; but would have been greatly elated
even, as not being amenable to accusations.
Therefore he scourgeth them also. And this is
not all that is to be admired in him, but this
further, that he rebukes either party in a man-
ner suitable to each. Hear at least what he says
to these, "Ye look at the things that are before
your face." The accusation is no light one ; but
a mark of men exceedingly easy to be deceived.
Now what he says is this, ' ye test by what
appear, by things carnal, by things bodily.'
What is meant by 'what appear?' If one is
rich, if one is puffed up, if one is surrounded
by many flatterers, if one says great things of
himself, if one is vain-glorious, if one makes a
pretence of virtue without having virtue, for
th^s is the meaning of, " ye look at the things
that are before your face."
' napaKpovofievuiv.
' avevOvyov;.
" If any man trust in himself that he is
Christ's, let him consider this again with him-
self, that even as he is Christ's, even so also are
we." For he does not wish to be vehement at
the beginning, but he increases and draws to a
head^ by little and little. But observe here
how much harshness and covert meaning there
is. He shows this by using the words " with
himself." For he saith, ' Let him not wait to
learn this from us ; that is, by our rebuke of
himself,' but " let him consider this with him-
self, that even as he is Christ's, so also are we; "
not that he was Christ's in such manner as the
other was, but, " that even as he is Christ's, so
also am I Christ's. Thus far the community
holds good : for it is not surely the case that he
indeed is Christ's, but I some other's. Then
having laid down this equality between them,
he goes on to add wherein he exceeded, saying,
Ver. 8. "For though I should glory some-
what abundantly concerning our authority which
the Lord gave for building you up, and not for
casting you down, I shall not be put to shame.
For since he was going to say somewhat
great, observe how he softens it. For nothing
doth so offend the majority of hearers as for
any one to praise himself. Wherefore to cut at
the root of this offensiveness, he says, " For
though I should glory somewhat abundantly."
And he did not say, ' if any man trust that
he is Christ's let him think that he is far short
of us. For 1 possess much authority from
Him, so as to punish and to kill whomsoever I
choose; ' but what? "For though I should
glory even somewhat abundantly." And yet he
possessed more than can be told, but neverthe-
less he lowers it in his way of speaking. And
he said not, ' I glory,' but, " if I should glory,"
if I should choose to do so : at once both show-
ing modesty, and declaring his superiority. If
therefore he says, " I should glory concerning
the authority which the Lord gave me." Again,
he ascribes the whole to Him, and makes the
gift common. " For building up, and not for
casting down." Seest thou how again he allays
the envy his praises might give rise to, and
draws the hearer over to himself by mentioning
KOpV<i>OVTai.
379
380
WORKS OF ST. CHRYSOSTOM.
[HUMU.Y XXII,
the use for which he received it ? Then why
doth he say, "Casting down imaginations ? "
Because this is itself an especial form of build-
ing up, the removing of hindrances, and detect-
ing the unsound, and laying the true together
in the building. For this end therefore we
received it, that we might build up. But if
any should spar and battle with us, and be incur-
able, we will use that other power also, destroy-
ingi and overthrowing him. Wherefore also
he says, " I shall not be put to shame," that is, I
shall not be proved a liar or a boaster.
[2.] Ver. 9, 10, II. "But that I may not
seem as if I would terrify you : for his letters,
say they, are weighty and strong : but his
bodily presence is weak, and his speech of no
account. Let such a one reckon this, that
what we are in word by letters when we are
absent, such are we also in deed when we are
present. "
What he says is this : ' I could boast indeed,
but that they may not say the same things again,
to wit, that I boast in my letters, and am con-
temptible when present, I will say nothing
great.' And yet afterwards he did say some-
thing great, but not about this power by which
he was formidable, but about revelations and at
greater lengths about trials. ' Therefore, that I
may not seem to be terrifying you, " let such
an one reckon this, that what we are by letters
when we are absent, such are we also in deed
when we are present.' " For since they said, ' he
writes great things of himself, but when he is
present he is worthy of no consideration,'
therefore he says these things, and those again
in a moderated form. For he did not say, ' as
we write great things, so when we are present
we also do great things,' but in more subdued
phrase. For when he addressed himself to the
others indeed, he stated it with vehemency, say-
ing, ' ' I beseech you that I may not when pres-
ent show courage with the confidence where-
with I think to be bold against some :" but
when to these, he is more subdued. And there-
fore he says, * what we are when present, such
too when absent, that is, lowly, modest, no where
boasting. And it is plain from what follows,
Ver. 12. " For we are not bold to number,
or compare in ourselves^ with some that commend
themselves. ' '
Here he both shows that those false Apostles
are boasters and say great things of themselves :
and ridicules them as commending themselves,
' But we do no such thing : but even if we
shall do any thing great, we refer all unto God,
and compare ourselves with one another.'
Wherefore also he added,
' Or, casting down.
" R. T. compare ourselves, [which is correct, as there is no MS.
authority for the preposition inserted by Chrysostom. C]
" But they themselves measuring themselves
by themselves and comparing themselves among
themselves are without understanding." Now
what he says is this : ' we do not compare our
selves with them, but with one another.' For
further on he says, "in nothing am I behind
the very chiefest Apostles; " (Chap. xii. ii.)ar.d
in the former Epistle, " I labored more abund
antly than they all;" (i Cor. xv. 10.) and
again, "Truly the signs of an Apostle were
wrought among you in all patience." (Chap. xii.
12.) 'So that we compare ourselves with our-
selves, not with those that have nothing : {^^v
such arrogance cometh of folly.' Either then
he says this witli reference to himself, or with
reference to them, that ' we dare not compare
ourselves with those who contend with one
another and boast great things and do not
understand : ' that is, do not perceive how
ridiculous they are in being thus arrogant, and
in exalting themselves amongst one another.
Ver. 13. " But we will not glory beyond our
measure : " as they do.
For it is probable that in their boasting they
said, ' we have converted the world, we have
reached unto the ends of the earth,' and vented
many other such like big words. ' But net so
we,' he says,
" But according to the measure of the prov-
ince which God apportioned to us as a measure,
to reach even unto you." So that his humility
is evident on either hand, both in that he
boasted nothing more than he had wrought,
and that he refers even this itself to God. For,
"according to the measure of the province,"
saith he, "which God apportioned to us, a
measure to reach even unto you." Just as if
portioning out a vine to husbandmen, even so
He meted out unto us. As far then as we have
been counted worthy to attain to, so far we
boast.
Ver. 14. " For we stretch not ourselves over-
much, as though we reached not unto you : for
we came even as far as unto you in preaching
the Gospel of Christ."
Not simply ' we came,' but, ' we announced,
we preached, we persuaded, we succeeded.'
For it is probable that they having merely
come to the disciples of the Apostles, ascribed
the whole to themselves, from their bare presence
among them. ' But not so we : nor can any
one say that we Avere not able to come as far as
to you, and that we stretched our boasting as far
as to you in words only ; for we also preached
the word to you.'
[3.] Ver. 15, 16. "Not glorying beyond"
our "measure," that is, " in other men's labors,
but having hope that as your faith groweth, we
shall be magnified in you according to our
province unto further abundance, so as to preach
Homily XXII.]
HOMILIES ON SECOND CORINTHIANS.
3S1
the Gospel even unto the parts beyond you, and
not to glory in another's province in regard of
things ready to our hand."
He sets forth a large accusation of them on
these grounds, both that they boasted of things
without their measure, and of other men's
labors ; and that whilst the whole of the toil
was the Apostles', they plumed themselves upon
their labors. ' But we,' says he, ' showed these
things in our deeds. We will not imitate those
men therefore, but will say such things where
our deeds bear us witness. And why,' saith he,
' do I say, you ?' " for I have hope that as your
faith groweth ; " for he doth not assert absolutely,
preserving his own character, but, 'I hope,' he
says, ' if you make progress, that our province
will be extended even farther, " to preach the
Gospel in the regions beyond." For we shall
; advance farther yet, ' he says, ' so as to preach
and labor, not so as to boast in words of what
other men have labored.' And well did he call
it " province and measure," as though he had
come into possession of the world, and a rich
inheritance ; and showing that the whole was
wholly God's. ' Having then such works,' he
says, ' and expecting greater, we do not boast
as they do who have nothing, nor do we ascribe
any part to ourselves, but the whole to God.
Wherefore also he adds,
Ver. 17. " He that glorieth, let him glory in
the Lord."
This also, he saith, accrueth to us from God.
Ver. 18. " For not he that commendeth him-
self is approved, but whom the Lord commend-
eth."
He did not say, we are so, "but whom the
Lord commendeth. Seest thou how modestly
he speaks ? But if as he proceeds he stirreth up
loftier words, wonder not, for this also cometh
of Paul's prudence. For if he had gone on in
every part to speak lowly words, he would not
have hit these men so effectually, nor have extri-
cated the disciples from their error. For it is
possible both by modesty ill-timed to do harm,
and by saying something admirable of one's self
at a proper time to do good. As therefore he
also did. For there was no little danger in the
disciples being persuaded into, any mean opinion
of Paul. Not that Paul sought the glory that
cometh of men. For had he sought this, he
would not have kept silence so long on those
great and marvellous matters of ' ' fourteen years
ago;" (Chap. xii. 20) nor would he, when
necessity was laid upon him, have so
shrunk back and hesitated to speak of
them ; very evidently he would not even
then have spoken, had he not been com-
pelled. Certainly then it was not from a desire
after the glory which cometh from men that he said
these things, but out of tender care for the dis-
ciples. For since they cast reproaches^ at him
as a braggart, and as boastful in words but able
to show nothing in deeds, he is compelled sub-
sequently to come to those revelations. Although
he had it in his power to convince them by his
deeds, at the time when he said these things :
yet he still persists, nevertheless, in using
menaces in words. For he was most especially
free from vain-glory ; and this his whole life
proves, both before and after this. For instance,
it was because of this that he changed all at
once ; and having changed, confounded the
Jews and cast away all that honor he had from
them, although he was himself their head and
their champion. But he considered none of
those things when he had found the truth ; but
took instead their insults and contumely ; for
he looked to the salvation of the many, thinking
this everything. For he that thinketh nothing
of hell nor of heaven nor of ten thousand worlds
in regard of his longing after Christ, how should
he hunt after the glory which cometh from the
many ? By no means ; but he is even very
lowly when he may be so, and brands''^ his for-
mer life with infamy when he calls himself, " a
blasphemer, and a persecutor, and injurious."
(i Tim. i. 13.) And his disciple Luke too says
many things of him, evidently having learnt them
from himself, himself displaying fully^ his former
life no less than that after his conversion.
[4.] Now I say these things, not that we may
hear merely, but that we may learn also. For
if he remembered those transgressions before the
Laver, although they were all effaced, what for-
giveness can we have who are unmindful of
those after the Laver ourselves? What sayest
thou, O man? Thou hast offended God, and
dost thou forget ? This is a second offence, a
a second enmity. Of what sins then dcst thou
ask forgiveness ? Of those whicli thou even
knowest not thyself? Surely, (for is it not so?)
thou art deeply anxious and thoughtful how
thou mayest give account of them, thou who
dost not so much as care to remember them, but
sportest with what is no sporting matter. But
there will come a time when our sport can
go on no longer. For we must needs die : (for
the great insensibility of the many obliges me to
speak even of things that are evident:) and
must needs rise again, and be judged, and be
punished ; nay rather this needs not, if we
choose. For those other things are not at our
own disposal; neither our end, nor our resur-
rection, nor our judgment, but at our Lord's ;
but our suffering punishment or not is at our
own disposal ; for this is of those things that
may or may not happen''. But if we choose,
' e/3aAAo»'
- (TTTjAtreuei
* Twi' evSexoixiyiav .
382
WORKS OF ST. CHRYSOSTOM.
[Homily XXII,
we shall make it of the number of impos-
sible things ; just as Paul, as Peter, as all the
saints did; for it is even impossible for them to
be punished. If therefore we have a mind, it
is in like manner impossible also that we should
suffer ought. For even if we have offended in
ten thousand things, it is possible to recover
ourselves so long as we are here. Let us then
recover ourselves : and let the old man consider
that in a little while hence he will depart, since
he took his pleasure long enough in his lifetime ;
(although what sort of pleasure is this, to live in
wickedness? but for the present I so speak in
respect to his way of thinking;) let him con-
sider, besides, that it is possible for him in a
short time to wash away all. The young man
again, let him also consider the uncertainty of
death, and that oftentimes, when many older
persons continued here, the young were carried
off before them. For, for this reason, that we
may not make traffic' of our death, it is left in
uncertainty. Wherefore also a certain wise man
adviseth, saying, " Make no tarrying to turn
unto the Lord, and put not off from day to day :
for thou knowest not what to-morrow shall
bring forth." (Ecclus. v. 7 ; Prov. xxvii. i) For
by putting off there is danger and fear ;
but by not putting off manifest and secure
salvation. Hold fast then by virtue. For so,
even if thou have departed young, thou hast
departed in safety ; and if thou shouldst come
to old age, thou shalt arrive [at death] with
great provision made, and shalt have a double
feast all thy life long ; both in that thou abstain-
est from vice, and layest hold on virtue. Say
not, ' there will come a time when it may be
well to turn,' for this language provokes God
exceedingly. And why so ? Because He hath
promised thee countless ages, but thou art not
even willing to labor during this present life,
this short life that dureth but a season ; but art
so indolent and unmanly as to seek a shorter
everf than this. Are there not the same revell-
ings daily ? Are there not the same tables, the
same harlots, the same theatres, the same wealth ?
How long wilt thou love those things as though
they were aught ? How long will thy appetite
for evil remain insatiate? Consider that as
often as thou hast fornicated, so often hast thou
condemned thyself. For such is the nature of
sin : once committed, the Judge hath also
passed his sentence. Hast thou been drunken,
been gluttonous, or robbed? Hold now, turn
right back, acknowledge it to God as a mercy
that He snatched thee not away in the midst of
thy sins ; seek not yet another set time^ wherein
* irpoBfaixiav
to work evil. Many have been snatched away
in the midst of their covetousness, and have
departed to manifest punishment. Fear lest
thou also shouldest suffer this, and without
excuse. ' But God gave to many a set time for
confession in extreme old age.' What then ?
Will He give it to thee also ? ' Perhaps He will,'
says one. Why sayest thou ' perhaps.' and
' sometimes,' and ' often ? ' Consider that thcu
art deliberating about thy soul, and put also the
contrary case, and calculate, and say, ' But
what if He should not give it ? ' ' But what if
He should give it? ' saith he. God hath indeed
given it ; but still this supposition is safer ar.d
more profitable than that. For if thou begin
now, thou hast gained all, whether thou hast a
set time granted thee or not ; but if thou art
always putting off, for this very cause perhaps-
thou shalt not have one given thee. When thou
goest out to battle, thou dost not say, ' there i^
no need to make my will, perhaps I shall come
back safe;' nor dost thou when deliberating-
about marriage, say ' suppose I take a poor wife,
many have even in this way got rich contrary
to expectation;' nor when building a house,
' suppose I lay a rotten foundation, many houses
have stood even so;' yet in deliberating about
the soul, thou leanest on things more rotten
still; urging thy 'perhaps,' and 'often,' and
' sometimes,' and trustest thyself to these uncer-
tainties. 'Nay,' saith one, 'not to an uncer-
tainty, but to the mercy of God, for God is-
merciful.' I know it too; but still this merci-
ful God snatched those away of whom I spoke.
And what if after thou hast had time given thee,
thou shalt still continue as thou wert ? for this-
sort of man will be listless even in old age. 'Nay,'
he said, ' not so.' For this mode of reasoning
even after the eighty years desireth ninety, and
after the ninety an hundred, and after the hun-
dred will be yet more indisposed to act. And
so the whole of life will have been consumed in
vain, and what was spoken of the Jews will hap-
pen also to thee ; ' ' Their days were consumed
in vanity." (Ps. Ixxviii. 33.) And would
that in vanity only, and not unto evil also. For
when we have departed thither bearing the heavy
burden of our sins, this will be unto evil also.
For we shall carry away fuel for the fire and a
plentiful feast for the worm. Wherefore I pray
and conjure you to halt at length in noble wise,
and to desist from wickedness, that we may
also obtain the promised good things : where-
unto may we all attain, through the grace and
love towards men of our Lord Jesus Christ, with
Whom to the Father, together with the Holy
Spirit, be glory, might, honor, now and ever,,
and world without end. Amen,
HOMILY XXIII.
2 Cor. xi. I.
Would that ye could bear with me in a little foolishness ;
and, indeed ye do bear with me.*
Being about to enter upon his own praises,
he uses much previous correction. And he
does this not once or twice, although the nec-
essity of the subject, and what he had often
said, were sufficient excuse for him. For he
that remembereth sins which God remembered
not, and who therefore saith that he was
unworthy of the very name of the Apostles,
even by the most insensate is seen clearly not to be
saying what he is now going to say, for the sake
of glory. For if one must say something start-
ling, even this would be especially injurious to
his glory, his speaking something about him-
self ; and to the more part it is offensive. But
nevertheless he regarded not timidly any of
these things, but he looked to one thing, the
salvation of his hearers. But still in order that
he might not cause harm to the unthinking by
this, by saying, I mean, great things of him-
self, he employs out of abundant caution these
many preparatory correctives, and says, "Would
that ye could bear with me," whilst I play the
fool in some little things, yea, rather, "ye do
indeed bear with me." Beholdest thou wis-
dom ? For when he says, "would that," it is
as putting it at their disposal : but when he
even asserts [that they do], it is as confiding
greatly in their affection, and as declaring
that he both loves and is loved. Yea, rather,
not from bare love merely, but from a sort of
warm and insane passion he says that they
ought to bear with him even when he plays the
fool. And therefore he added, "For I am
jealous over you with a godly jealousy^ " He
did not say, ' for I love you,' but uses a term
far more vehement than this. For those souls
are jealous which burn ardently for those they
love, and jealousy can in no other way be begot-
ten than out of a vehement affection. Then
that they may not think, that it is for the sake
of power, or honor, or wealth, or any other
such like thing, that he desires their affec-
* [Most critics, with the A. V. and the R. V., prefer to take the
verb here as imperative, and render, " nay indeed bear with me,"
which is supposed to suit better with what follows. C]
' Q,x. Jealousy of God.
tion, he added, "with a jealousy of God."
For God also is said to be jealous, not that any
should suppose^ passion, (for the Godhead is
impassible,) but that all may know that He
doeth all things from no other regard than their
sakes over whom He is jealous ; not that Him-
self may gain aught, but that He may save
them. Among men indeed jealousy ariseth not
from this cause, but for the sake of their own
repose ; not because the beloved ones sustain
outrage, but lest those who love them should be
wounded, and be outshone in the good graces,
and stand lower in the affections, of the beloved.
But here it is not so. 'For I care not,' he
says, ' for this, lest I should stand lower in your
esteem ; but lest I should see you corrupted.
For such is God's jealousy ; and such is mine
also, intense at once and pure.' Then there is
also this necessary reason ;
"For I espoused you to one husband, as a
pure virgin." ' Therefore I am jealous, not for
myself, but for him to whom I have espoused
you.' For the present time is the time of
espousal, but the time of the nuptials is
another ; when they sing, ' the Bridegroom
hath risen up.' Oh what things unheard of !
In the world they are virgins before the mar-
riage, but after the marriage no longer. But
here it is not so : but even though they be not
virgins before this marriage, after the marriage
they become virgins. So the whole Church is
a virgin. For addressing himself even to all,
both husbands and wives, he speaks thus. But
let us see what he brought and espoused us
with, what kind of nuptial gifts. Not gold,
not silver, but the kingdom of heaven. Where-
fore also he said, "We are ambassadors on
behalf of Christ," and beseeches them, when he
was about to receive the Bride, ^\'hat hap-
pened in Abraham's case was a type of this.
(Gen. xxiv. 4, &c.) For he sent his faithful
servant to seek a Gentile maiden in marriage ;
and in this case God sent His own servants to
seek the Church in marriage for His son, and
prophets from of old saying, "Hearken, O
daughter, and consider, and forget thine own
people and thy father's house, and the King
UTTOTTTfUCTfJ
383
384
WORKS OF ST. CHRYSOSTOM.
[Homily XXIII.
shall desire thy beauty." (Ps. xlv. lo, ii.)
Seest thou the prophet also espousing ? seest
thou the Apostle too expressing the same thing
himself with much boldness, and saying, "I
espoused you to one husband that I might pre-
sent you as a pure virgin to Christ ? " Seest
thou wisdom again ? For having said, ' Ye
ought to bear with me,' he did not say, ' for I
am your teacher and I speak not for mine own
sake : ' but he uses this expression which
invested them with especial dignity, placing
himself in the room of her who promotes a
match, and them in the rank of the bride; and
he adds these words ;
Ver. 3. "But I fear lest by any means, as
the serpent beguiled Eve through his subtlety,
so your minds should be corrupted from the
simplicity that is toward Christ^"
' For although the destruction be yours
[alone], yet is the sorrow mine as well.' And
consider his wisdom. For he does not assert,
although they were corrupted ; and so he
showed when he said, " When your obedience
is fulfilled," (c. X. 6.) and " I shall bewail
many which have sinned already;" (c. xii.
21.) but still he does not leave them to get
shameless. And therefore he says, "lest at
any time." For this neither condemns nor is
silent ; for neither course were safe, whether
to speak out plainly or to conceal perpetually.
Therefore he employs this middle form, saying,
"lest at any time." For this is the language
neither of one that entirely distrusts, nor
entirely relies on them, but of one who stands
between these two. In this way then he
palliated, but by his mention of that history
threw them into an indescribable terror, and
cuts them off from all forgiveness. For even
although the serpent was malignant, and she
senseless, yet did none of these things snatch
the woman from punishment. ' Beware then,'
he says, ' lest such be your fate, and there be
naught to screen you. For he too promising
greater things, so deceived.' Whence it is plain
that these^ too, by boasting and puffing them-
selves up, deceived. And this may be conjec-
tured not from this place only, but also from
what he says afterwards,
Ver. 4. "If he that cometh preacheth
» Such seems to be St Chrysostom's rendering. See below. [It
is not easy to understand this note of the English translator.
Chrysostom has the accepted text eis tov xpK^T6^', which the Vul-
gate, Beza and Calvin make equivalent to iv xP'^to). But the
proper sense is, as Thayer sub voce gives it, "sincerity of mind
toward Christ, i. e., single-hearted faith in Christ, as opposed to
false wisdom in matters pertaining to Christianity." The allu-
sion to the marriage relation in the previous verse is still kept up.
The Apostle's fear was that the Corinthians might be so corrupted
as to turn away from the undivided affection and devotion which
they owed to the Lord Jesus Christ as much as a bride to her hus-
band. His warning is confirmed by his reference to the one
standing e.xample of the inconstancy of the human heart, and of
the fearful consequences of forsaking God. In his mind the narra-
tive of the fall was neither a fable nor an allegory, but an historical
fact. C.]
* i. e. False Apostles.
another Jesus, whom we did not preach, cr if
ye receive a different Spirit which ye did not
receive, or a different Gospel which ye did not
accept, ye do well to bear with him."
And he does not say, ' Lest by any means as
Adam was deceived : ' but shows that those
men^ are but women who are thus abused, for it
is the part of woman to be deceived. And he
did not say, ' so ye also should be deceived : '
but keeping up the metaphor, he says, "so
your minds should be corrupted from the sim-
plicity that is toward Christ." ' From the sim-
plicity, I say, not from wickedness; neither out
of wickedness [is it], nor out of your not
believing, but out of simplicity.' But, never-
theless, not even under such circumstances are
the deceived entitled to forgiveness, as Eve
showed. But if this does not entitle to forgive-
ness, much more will it not do so, when through
vain-glory any is so'*.
[2.] "For if he that cometh preacheth
another Jesus whom we did not preach : " show-
ing hereby that their deceivers were not Cor-
inthians, but persons from some other quarter
previously corrupted: wherefore he saith, "he
that cometh."
" If ye receive a different Spirit, if a different
Gospel which ye did not accept, ye do well to
bear" with him. What sayest thou? Thou that
saidst to the Galatians, "If any preach another
Gospel to you than that ye have received, let
him be anathema;" dost thou now say, "ye
do well to bear" with him? And yet on this
account it were meet not to bear with, but tc
recoil, from them ; but if they say the same
things, it is meet to bear with them. How then
dost thou say, ' because they say the same
things, it is not meet to bear with them ? ' for
he says, 'if they said other things, it were meet
to bear with them.' Let us then give good heed,
for the danger is great, and the precipice deep,
if men run past this carelessly; and what is here
said giveth an entrance to all the heresies. What
then is the sense of these words ? Those persons
so boasted as if the Apostles taught incompletely,
and they were introducing somewhat more than
they. For it is probable that with much idle
talk, they were bringing in senseless rubbish so
as to overlay these doctrines. And therefore he
made mention of the serpent and of Eve who
was thus deceived by the expectation of acquir-
ing more. And alluding to this in the former
Epistle also, he said, "Now ye are become
rich, ye have reigned as kings without us; " and
again, " we are fools for Christ's sake, but ye
are wise in Christ." (i Cor. iv. 8; ib. 10.)
Since then it was probable that using the wis-
dom which is without, they talked much idly,
yvva.iKa'i orra? tous.
i. e. Is deceived.
Homily XXIII.]
HOMILIES ON SECOND CORINTHIANS.
335
what he says is this : that ' if these persons said
any thing more, and preached a different Christ
who ought to have been preached, but we omit-
ted it, "ye do well to bear " with them.' For
on this account he added, "whom we did not
preach." ' But if the chief points of the faith
are the same, what have ye the more of them ?
for whatsoever things they may say, they will
say nothing more than what we have said.' And
observe with what precision he states the case.
For he did not say, ' if he that cometh saith
any thing more; ' for they did say something
more, haranguing with more authority and with
much beauty of language ; wherefore he did not
say this, but what? [If] "he that cometh j
preacheth another Jesus," a thing which had no :
need of that array of words: "or ye receive a
different Spirit," (for neither was there need of
words in this case;) that is to say, 'makes you
richer in grace; ' or " a different Gospel which
ye did not accept," (nor did this again stand in
need of words,) "ye do well to bear" with
him. But consider, I pray thee, how he every
where uses such a definition as shows that noth-
ing very great, nor indeed any thing more, had
been introduced by them. For when he had
said, "If he that cometh preacheth another
Jesus," he added, " whom we did not preach ;"
and " ye receive a different Spirit," he sub-
joined, " which ye did not receive ; or a differ-
ent Gospel," he added, "which ye did not
accept," by all these showing that it is meet to
attend to them, not simply if they say something
more, but if they said any thing more which
ought to have been said and was by us omitted.
But if it ought not to have been said, and was
therefore not said by us ; or if they say only the
same things as we, why gape ye so admiringly^
upon them ? ' And yet if they say the same
things,' saith one, ' wherefore dost thou hinder
them ? ' Because that using hypocrisy, they
introduce strange doctrines. This however for
the present he doth not say, but afterwards
asserts it, when he says, " They fashion them-
selves into Apostles of Christ ; " (Ver. 13.) for
the present he withdraws the disciples from their
authority by less offensive considerations ; and
this not out of envy to them, but to secure these.
Else why does he not hinder Apollos, who was,
however, a "learned man, and mighty in the
Scriptures; " (Acts xviii. 24 ; i Cor. xvi. 12) but
even beseeches him, and promises he will send
him? Because together with his learning he
preserved also the integrity of the doctrines;
but with these it was the reverse. And there-
fore he wars with them and blames the discip-
les for gaping admiringly upon them, saying,
' if aught that should have been said we omit-
ted and they supplied, we do not hinder you
from giving heed to them : but if all has been
fully completed by us and nothing left deficient,
whence is it that they caught you ? ' Where-
fore also he adds,
Ver. 5. " For I reckon that I am not a whit
behind the very chiefest Apostles," no longer
making comparison of himself with them, but
with Peter and the rest. ' So that if they know
m^re than I do, [they know more] than they
also.' And observe how here also he shows
modesty. For he did not say, ' the Apcstles
said nothing more than I,' but what? "I
reckon," so I deem, "that I am not a whit
behind the very chiefest Apostles." For since
this also appeared to bespeak an inferiority in
him, that those having preceded him were of
greater name ; and more respect was entertained
for them, and these persons were intending to
foist themselves in ; therefore he makes this
comparison of himself .with them with the
dignity- that becomes him. Therefore he also
mentions them with encomiums, not speaking
simply of " the Apcstles," but " the very chief-
est," meaning Peter and James and John.
[3.] Ver. 6. "But though I be rude in
speech, yet am I not in knowledge."
For since those that corrupted the Corinthians
had the advantage in this, that they were not rude ;
he mentions this also, showing that he was not
ashamed of, but even prided himself upon it.
And he said not, " But though I be rude in
speech," yet so also are they^, for "this would
have seemed to be accusing them as well as him-
self, and exalting these : but he overthrows the
thing itself, the wisdom from without. And
indeed in his former Epistle he contends even
vehemently about this thing, saying that it not
only contributes nothing to the Preaching, but it
even throws a shadow on the glory of the
Cross ; (i Cor. ii. i.) for he says, "I came not
with excellency of speech or of wisdom mito
you, lest the cross of Christ should be made
void; (i Cor. i. 17.) and many other things of
the same kind ; because " in knowledge " they
were "rude," which is also the extremest form
of rudeness. When therefore it was necessary
to institute a comparison in those things which
were great, he compares himself with the
Apostles : but when to show that which appeared
to be a deficiency, he no longer does this, but
grapples with the thing itself and shows that it
was a superiority. And when indeed no neces-
sity urged him, he says that he is " the least of
the Apostles," and not worthy even of the title ;
but here again when occasion called, he says
that he is " not a whit behind the very chiefest
Apostles." For he knew that this would most
advantage the disciples. Wherefore also he adds,
' i. e. Peter &c.
I
ZS6
WORKS OF ST. CHRYSOSTOM.
[Homily XXIII.
" Nay, in every thing we have made it manifest
among all men to youward." For here again he
accuses the false Apostles as " walking in crafti-
ness." (Chap. iv. 2.) And he said this of him-
self before also, that he did not live after the
outward appearance, nor preach " handling the
word deceitfully (ibid.) and corrupting it. But
those men were one thing and appeared another.
But not so he. Wherefore also he every
where assumes a high tone, as doing nothing
with a view to men's opinion nor concealing
aught about himself. As he also said before,
<*by the manifestation of the truth commending
ourselves to every man's conscience," (ibid.) so
now again he saith "in every thing we have
made it manifest to you." But what does this
mean? 'We are rude,' he said, 'and do not
conceal it : we receive from some persons and
we do not keep it secret. We receive then
frjm you, and we pretend not that we do not
receive, as they do when they receive, but we
make every thing that we do manifest unto you ; '
which was the conduct of one that both had
exceeding confidence in them, and told them
every thing truly. Wherefore he also calls them
witnesses, saying now, " among all men to you-
ward," and also before, " For we write none
other things unto you, than what ye read or
even acknowledge." (Chap. i. 13.)
[4.] Then after he had defended his own
conduct he goes on next to say with severity,
Ver. 7. "Or did I commit a sin in abasing
myself that ye might be exalted ? ' '
And in explanation of this, he adds,
Ver. 8. "I robbed other churches, taking
wages of them that I might minister unto you."
What he says is this ; ' I lived in straitness ; '
for this is the force of "abasing myself."
' Can you then lay this to my charge ? and do
ye therefore lift up yourselves against me,
because I abased myself by begging, by endur-
ing straits, by suffering, by hungering, that ye
might be exalted ? ' And how were they
exalted by his being in straits ? They were
more edified and were not offended ; which also
might [well] be a very great accusation of them
and a reproach of their weakness ; that it was
not possible in any other way to lead them on
than by first abasing himself. ' Do ye then lay
it to my charge that I abased myself ? But
thereby ye were exalted.' For since he said
even above that they accused him, for that
when present he was lowly, and when absent
bold, in defending himself he here strikes them
again, saying, ' this too was for your sakes.'
"I robbed other churches." Here finally
he speaks reproachfully, but his former words
prevent these from seeming offensive ; for he
said, "Bear with me in a little foolishness : "
and before all his other achievements makes this
his first boast. For this worldly men look to
especially, and on this also those his adversaries
greatly prided themselves. Therefore it is that
he does not first enter on the subject of his
perils, nor yet of his miracles, but on this of
his contempt of money, because they prided
themselves on this ; and at the same time he
also hints that they were wealthy. But what is
to be admired in him is this, that when he was
able to say that he was even supported by his
own hands, he did not say this ; but says that
which especially shamed them and yet was no
encomium on himself, namely, ' I took from
others.' And he did not say "took," but
"robbed," that is, ' I stripped them, and made
them poor.' And what surely is greater, that
it was not for superfluities, but for his necessi-
ties, for when he says 'wages,' he means neces-
sary subsistence. And what is more grievous
yet, ' ' to minister unto you. ' ' We preach to you ;
and when I ought to be supported by you, I
have enjoyed this at others' hands. The accus-
ation is twofold, or rather three-fold ; that
when both living amongst them and ministering
to them, and seeking necessary support, he had
others supplying his wants. Great the excess,
of the one in negligence, of the other in zeal !
For these sent to him even when at a great dis-
tance, and those did not even support him
when amongst them.
[5.] Then because he had vehemently
scourged them, he quietly again relaxes the
vehemence of his rebuke, saying,
Ver. 9. " And when I was present with you,
and was in want, I was not a burden on any
man."
For he did not say, ' ye did not give to me,'
but, ' I did not take,' for as yet he spares them.
But nevertheless even in the subduedness of his
language he covertly strikes them again, for the
word, " present," is exceedingly emphatic, and
so is " in want." For that they might not say,
' what matter then, if you had [enough] ? ' he
added, "and was in want."
" I was not a burden " on you. Here again
he hits them gently, as making such contribu-
tions reluctantly, as feeling them a burden.
Then comes the reason also, full of accusation
and fraught with jealousy. Wherefore also he
introduced it, not in the way of a leading pointy
but as informing them whence and by whom
he was supported, so as to stimulate them again,
in an unsuspicious way, as to the point of alms-
giving ;
"For the measure of my want," he says,
"the brethren which came from Macedonia
supplied." Seest thou how he provokes them
again, by bringing forward those that had
ministered
to him ? For inspiring them first
ou n"po7jyoujLt€i'w5.
Homily XXIII.]
HOMILIES ON SECOND CORINTHIANS.
387
with a desire of knowing who these could be,
when he said, " I robbed other churches ; " he
then mentions them also by name ; which
would incite them also unto almsgiving. For
he thus persuades those who had been beaten
[by them] in the matter of supporting the
Apostle, not to be also beaten in the succor
they gave to the poor. And he says this also iri
his Epistle to the Macedonians themselves,
" For in my necessities ye sent unto me once and
again, even in the beginning of the Gospel ; "
(Philipp. iv. 16, 15.) which point also was avery
great commendation of them, that from the very
beginning they shone forth. But observe how
everywhere he mentions his " necessity," and no
where a superfluity. Now therefore by saying
"present," and in "want" he showed that he
ought to have been supported by the Corin-
thians ; and by the words, " they supplied the
measure of my want," he shows that he did
not so much as ask. And he assigns a reason
which was not the real one. What then is this?
That he had received from others; "for,"
says he, "the measure of my want those that
came supplied." ' For this reason,' he says, ' I
was not a burden ; not because I had no con-
fidence in you.' And yet it is for this latter
reason that he so acts, and he shows it in what
follows ; but does not say it plainly, but
throws it into the shaded leaving it to the con-
science of his hearers. And he gives proof of
it covertly in what follows, by saying,
"And in every" thing " I kept myself from
being burdensome, and so will I keep" myself.
"For think not," says he, "that I say these
things that I may receive." Now the words,
" so will I keep myself," are severer, if he has
not even yet confidence in them ; but once for
all had given up the idea of receiving aught from
them. He shows, moreover, that they even
considered this to be a burden ; wherefore he
said, " I have kept myself from being burden-
some, and so will I keep myself." He says
this in his former Epistle also, "I write not
this that it may be so done unto me; for" it
were "good for me rather to die, than that any
man should make my glorying void." (i Cor.
ix. 15.) And here again, " I have kept myself
from being burdensome unto you, and so will I
keep" myself.
[6.] Then, that he may not seem to speak
these things for the sake of winning them on
the better [to do this], he saith,
Ver. 10. " As the truth of Christ is in me."
' Do not think that I therefore have spoken,
that I may receive, that I may the rather draw
you on: for,' saith he, "as the truth is in me,
"No man shall stop me of this glorying in the
* C\"TK(.a^(l
regions of Achaia." For that none should
think again that he is grieved at this, or that he
speaks these things in anger, he even calls the
thing a "glorying." And in his former Epis-
tle too he dressed it out^ in like terms. For so
that he may not wound them there either, he
says, " What then is my reward?" "That
when I preach the Gospel, I may make the Gos-
pel of Christ without charge." (i Cor. ix. 18.)
And as he there calls it "reward," so doth he
here "glorying," that they may not be excess-
ively ashamed at what he said, as if he were
asking and they gave not to him. < For what,
if even ye would give ? ' saith he, ' Yet I do
not accept it.' And the expression, "shall
not stop me," is a metaphor taken from rivers,
or from the report, as if running every where,
of his receiving nothing. ' Ye stop not with
your giving this my freedom of speech. ' But
he said not, 'ye stop not,' which would have
been too^ cutting, but it "no man shall
stop me in the regions of Achaia." This
again was like giving them a fatal blow,
and exceedingly apt to deject and pain them,
since they were the only persons he refused [to
take from]. ' For if he made that his boast, it
were meet to make it so every where : but if he
only does so among us, perchance this is owing
to our weakness." Lest therefore they should
so reason and be dejected, see how he corrects
this.
Ver. II. "Wherefore? because I love you
not? God knoweth."
Quickly [is it done], and by an easy methcd^.
But still, not even so did he rid them of those
charges. For he neither said, 'ye are not
weak,' nor yet, 'ye are strong; ' but, "I love
you," which very greatly aggravated the accus-
ation against them. For the not receiving from
them, because they felt it an exceeding griev-
ance, was a proof of special love toward them.
So he acted in two contrary ways out of love ;
he both did receive, and did not receive : but this
contrariety was on account of the disposition of
the givers. And he did not say, ' I therefore
do not take of you, because I exceedingly love
you,' for this would have contained an accusa-
tion of their weakness and have thrown tliem
into distress; but he turned what he said to
another reason. What then is this?
A'er. 12. "That I may cut off occasion
from them that desire an occasion ; that wherein
they glory, they may be found even as we."
For since this they sought earnestly, to find
some handle* against him, it is necessary to
remove this also. For this is the one point on
which they pique themselves. Therefore that
^ Kar€(TKeva<^€u.
^ Or, " more."
* cvan-aAAaKTw?.
* {Tffjii'vi'OvTai.
388
WORKS OF ST. CHRYSOSTOM.
[Homily XXIII.
tliey might not have any advantage whatever,
it was necessary to set this right; for in other
things they were inferior. For, as I have said,
nothing doth so edify worldly people as the
receiving nothing from them. Therefore the
devil in his craftiness dropped this bait espec-
ially, when desirous to injure them in other
respects. But it appears to me that this even
was in hypocrisy. And therefore he did not
say, 'wherein they have well done,' but
what? " wherein they glory ; " which also was
as jeering at their glorying; for they gloried
also of that which they were not. But the man
of noble spirit not only ought not to boast of
what he has not, but not even of what he pos-
sesses ; as this blessed saint was wont to do, as
the patriarch Abraham did, saying, "But I am
earth and ashes." (Gen. xviii. 27.) For since he
had no sins to speak of, but shone with good
works ; having run about in every direction and
found no very great handle against himself, he
betakes himself to his nature ; and since the
name of ' ' earth " is in some way or other one
of dignity, he added to it that of "ashes."
Wherefore also another saith, "Why is earth
and ashes proud?" (Ecclus. x. 9.)
[7.] For tell me not of the bloom of the
countenance, nor of the uplifted neck, nor of
the mantle, and the horse, and the followers ;
but reflect where all these things do end, and
put that to them. But and if thou tell me of
what appears to the eye, I too will tell thee
of things in pictures, brighter far than these.
But as we do not admire those for their appear-
ance, as seeing what their nature is, that all is
clay; so therefore let us not these either, for
these too are but clay. Yea rather, even before
they are dissolved and become dust, show me
this uplifted [neck] a prey to fever and gasping
out life ; and then will I discourse with thee and
will ask, What has become of all that profuse
ornament ? whither has that crowd of flatterers
vanished, that attendance of slaves, that abund-
ance of wealth and possessions? What wind
hath visited and blown all away? Nay, even
stretched upon the bier, he beareth the tokens
of that wealth and that pride ; a splendid gar-
ment thrown over him, poor and rich following
him forth, the assembled crowds breathing
words of good omen^. Surely this also is a very
mockery ; howbeit even this besides is pres-
ently proved naught, like a blossom that perishes.
For when we have passed over the threshold
of the city gates, and after having delivered
over the body to the worms, return, I will ask
thee again, where is that vast crowd gone to?
What has become of the clamor and uproar ?
where are the torches? where the bands of
women ? are not these things, then, a dream?
' €Vli)ritl.OVVTU>V.
And what too has become of the shouts ? where
are those many lips that cried, and bade him
' be of good cheer, for no man is immortal ? '
These things ought not now to be said to one
that heareth not, but when he made prey of
others, when he was overreaching, then with a
slight change should it have been said to him,
' Be not of good cheer, no man is immortal ;
hold in thy madness, extinguish thy lust ; ' but
* Be of good cheer ' is for the injured party.
For to chant such things over this man now, is
but like men exulting over him and speaking
irony ; for he ought not for this now to be of
good cheer, but to fear and tremble.
And if even this advice is now of no use to
him since he has run his course, yet at least let
those of the rich who labor under the same dis-
ease, and follow him to the tomb, hear it. For
although beforehand through the intoxication
of wealth, they have no such thing in mind,
yet at that season when the sight of him that is
laid out even confirms what is said, let them be
sober, let them be instructed : reflecting that yet
a little while and they will come that shall bear
them away to that fearful account, and to suffer the
penalty of their acts of rapacity and extortion.
' And what is this to the poor? ' saith one. Why,
to many this also is a satisfaction, to see him that
hath wronged them punished. ' But to us it is no
satisfaction, but the escaping suffering ourselves.'
I praise you exceeedingly and approve of you in
that ye exult not over the calamities of others,
but seek only your own safety. Come then, I
will ensure^ you this also. For if we suffer evil
at the hands of men, we cut off no small part
of our debt by bearing what is done to us nobly.
We receive therefore no injury ; for God reck-
ons the ill-treatment towards our debt, not
according to the principle of justice but of His
loving-kindness ; and because He succored not
him that suffered evil. ' Whence doth this
appear?' saith one. The Jews once suffered
evil at the hand of the Babylonians ; and God
did not prevent it : but they were carried away,
children and women ; yet afterwards did this
captivity become a consolation to them in
respect of ^ their sins. Therefore He saith to
Isaiah, " Comfort ye, comfort ye My people, ye
priests : speak unto the heart of Jerusalem, for
she hath received of the Lord's hand double for
sins." (Is. xl. I, 2.) And again; "Grant us
peace, for Thou hast repaid us every thing."
(ib. xxvi. 12, LXX.) And David saith ;" Behold
mine enemies, for they are multiplied ; and for-
give all my sins." (Ps. xxv. 19, 18.) And when
he bore with Shimei cursing him, he said, " Let ,
him alone, that the Lord may see my abasement,
and requite me good for this day." (2 Sam. xvi.
' Kara ava\oyiav
Homily XXIII.]
HOMILIES ON SECOND CORINTHIANS.
389
II, 12.) For when He aideth us not when we
suffer wrong, then most of all are we advantaged ;
for He sets it to the account of our sins, if we
bear it thankfully.
[8.] So that when thouseest a rich man plun-
dering a poor, leave him that suffereth wrong, and
weep for the plunderer. For the one putteth
off filth, the other bedaubeth himself with
more filth. Such was the fate of Elisha's ser-
vant in the story of Naaman(2 Kings v. 20, &c.)
For though he took not by violence, yet he did
a wrong; for to get money by deceit is a wrong.
What then befel ? With the wrong he received
also the leprosy ; and he that was wronged was
benefited, but he that did the wrong received
the greatest possible harm. The same happens
now also in the case of the soul. And this is
of so great force that often by itself it hath pro-
pitiated God ; yea though he who suffereth
evil be unworthy of aid ; yet when he so suffers
in excess, by this alone he draweth God unto
the forgiveness of himself, and to the punish-
m.ent of him that did the wrong. Wherefore
also God said of old to the heathen, " I indeed
delivered them over unto a few things, but
they have set themselves on together unto evil
things;" (Zech. i. 15. LXX.) they shall suffer
ills irremediable^ For there is nothing, no,
nothing, that doth so much exasperate God as
rapine and violence and extortion. And why
forsooth ? Because it is very easy to abstain
from this sin. For here it is not any natural de-
sire that perturbeth the mind, but it ariseth
from wilful negligence^. How then doth the
Apostle call it, "a root of evils." (i Tim. vi. 10.)
Why, I say so too, but this root is from us, and
not from the nature of the things. And, if ye
will,let usmake a comparison and see which is the
more imperious, the desire of money or of
beauty^ ; for that which shall be found to have
struck down great men is the more difficult to
master. Let us see then what great man the
desire of money ever got possession of. Not
one; only of exceeding pitijful and abject per-
sons, Gehazi, Ahab, Judas, the priests of the
Jews : but the desire for beauty overcame even
the great prophet David. And this I say, not
as extending forgiveness to those who are con-
quered by such a lust, but rather, as preparing
them to be watchful. For when I have shown
the strength of the passion, then, most especially,
I show them to be deprived of every claim to
forgiveness. For if indeed thou hadst not
known the wild beast, thou wouldest have this
to take refuge in ; but now, having known, yet
falling into it, thou wilt have no excuse.
After him*, it took possession of his son still
^DaviJ.
more completely. And yet there was never
man wiser than he, and all other virtue did he
attain ; still, however, he wasseized so violently
by this passion, that even in his vitals he received
the wound. And the father indeed rose r.p
again and renewed the struggle, and was
crowned again ; but the son showed nothing of
the kind.
Therefore also Paul said, "It is better to
marry than to burn : " ( i Cor. vii. 9.) and
Christ, " He that is able to receive it, let him
receive it." (Matt. xiv. 12.) But concerning
money He spake not so, but, "whoso hath
forsaken " his goods " shall receive an hundred-
fold."(ib. 29.) 'How then,' saith one, ' did He
say of the rich, that they shall hardly obtain
the kingdom ? ' Again implying their weak-
ness of character ; not the imperiousness of
money, but their utter slavery. And this is
evident also from the advice which Paul gave.
For from that lust he leads men quite away, say-
ing. "But they that desire to be rich fall into
temptation ;"(i Tim. vi. 9.) but in the case of the
other not so ; but having separated them "for a
season " only, and that by "consent," he advises
to ' come together again ' (i Cor. vii. 5.) Fcr he
feared the billows of lust lest they should ccca-
sion a grievous shipwreck. This passion is even
more vehement' than anger. For it is not pos-
sible to feel anger when there is nothing^ pro-
voking it, but a man cannot help desiring even
when the face which moveth to it is not seen.
Therefore this passion indeed He did not cut
off altogether, but added the words, ' ' without a
cause." (Matt. v. 22.) Nor again did He abolish
all desire, but only that which is unlawful, for
he saith, "Nevertheless, because of desires'^,
let every man have his own wife." (i Cor. vii.
2.) But to lay up treasure He allowed not,
either with cause or without. For those pas-
sions were implanted in our nature for a neces-
sary end ; desire, for the procreation of chil-
dren, and anger, for the succor of the injured,
but desire of money not so. Therefore neither
is the passion natural to us. So then if thou
art made captive by it, thou wilt suffer so much
the more the vilest punishment. Therefore
surely, it is, that Paul, permitting even a second
marriage, demnnds in the case of money great
strictness, saying, "Why not rather take wrong ?
why not rather be defrauded ? " (i Cor. vi. 7.)
And when treating of virginity, he says, " Ihave
no commandment," ( ib. vii. 25.)and " I speak
this for your profit, not that I may cast a snare
upon you ; " (ib.35.) but when his discourse'
is of money, he says, "Having raiment and'
• evrov<uTepov.
• Or.'no one.'
' S. Chrysostom here reads, ' bec.iuie of desires tni6vfiiai<;, instead
of. 'because of fornication,' nopveia^, with the Rec. Text, [which
is correct. C.J
390
WORKS OF ST. CHRYSOSTOM.
[Homily XXIV.
food, let us be therewith content." (i Tim. vi.
8.) ' How then is it,' saith one, ' that by this,
more than the other, are many overcome ? '
Because they stand not so much on their guard^
against it as against lasciviousness and fornica-
tion ; for if they had thought it equally danger-
ous, they would not, perhaps, have been made
its captives. So also were those wretched vir-
gins cast out of the bridechamber, because that,
having struck down the great adversary, they
were \vounded- by one weaker, and who was
nothing. (Mat. xxv. i. Sec.) Besides this, one
may say further, that if any, subduing lust, is
overcome by money, often^ he does not in fact
subdue lust, but has received from nature the
gift of suffering no great uneasiness of that sort ;
for all are not equally inclined to it. Knowing
then these things, and revolving frequently with
ourselves the example of the virgins, let us shun
this evil wild beast. For if virginity profited
them nothing, but after countless toils and la-
bors they perished through the love of money,who
shall deliver us if we fall into this passion ?
Wherefore I beseech you to do all you can, both
that ye be not. taken captive by it, and that if
taken, ye continue not in captivity, but break
asunder those hard bonds. For so shall we be
able to secure a footing in heaven and to obtain
the countless good things ; whereunto may all
j we attain, through the grace and love towards
men of our Lord Jesus Christ, with Whom to
the Father, with the Holy Ghost, be glory,
might, honor, now and for ever, and world
without end. Amen.
HOMILY XXIV.
2 Cor. xi. 13.
For such are false apostles, deceitful workers, fashion-
ing themselves into Apostles of Christ.
What sayest thou ? they that preach Christ,
they that take not money, they that bring not
in a different gospel, " false apostles? " ' Yes,'
he saith, and for this very reason most of all,
because they make pretense of all these things
for the purpose of deceiving. "Deceitful
workers," for they do work indeed, but pull
up what has been planted. For being well
aware that otherwise they would not be well
received, they take the mask of truth and so en-
act the drama of error. ' And yet,' saith one,
' they take no money. ' That they may take
greater things ; that they may destroy the soul.
Yea rather, even that was a falsehood ; and they
took money but did it secretly : and he shows
this in what follows. And indeed he already
hinted this where he said, " that wherein they
glory, they may be found even as we : " (Ver.
12.) in what follows, however, he hinted it more
plainly, saying, " If a man devour you, if a
man take you captive, if a man exalt himself,
ye bear with him. "(Ver. 20.) But at present he
accuses them on another account, saying," fash-
ioning themselves." They had only a " fash-
ion;" the skin of the sheep was but outside
cl^thing^.
Ver. 14, 15. "And no marvel ; for if even
' TraparaTTOfi-evot.
* AI. t/irown.
' Or, perhaps.
* €7rt(C«tTOl.
Satan fashioneth himself into an angel of light,
i is it a great thing if his ministers also fashion
themselves as ministers of righteousness? "
So that if one ought to marvel, this is what
he ought to marvel at, and not at their transfor-
mation. For when their teacher dares do
any thing, no marvel that the disciples also
follow. But what is " an angel of light ? ' ' That
hath free liberty to speak, that standeth near to
God. For there are also angels of darkness ;
those which be the devil's, those dark and cruel
ones. And the devil hath deceived many so,
fashioning himself "into, " not becoming, "an
angel of light. " So do also do these bear about
them the form of an Apostle, not the power
itself, for this they cannot. But nothing is
so like the deviP as to do things for display.
But what is " a ministry of righteousness?"
That which we are who preach to you a Gospel
having righteousness. For he either means this,
or else that they invest themselves with the char-
acter of righteous men. How then shall we
know them ? "By their works, ' ' as Christ said.
Wherefore he is compelled to place his own good
deeds and their wickedness side by side, that
the spurious may become evident by the com-
parison. And when about again to enter upon
his own praises, he first accuses them, in order to
show that such an argument was forced upon
him, lest any should accuse him for speaking
about himself, and says,
Ver. 16. " Again I say. " For he had even
Homily XXIV.]
HOMILIES ON SECOND CORINTHIANS.
391
is not * ' af-
saith, "When
We are unpro-
already used much preparatory corrective : ' But
nevertheless I am not contented with what I have
said, but I say yet again, '
"Let no man think me foolish. " For this
was what they did — boasted without a reason. —
But observe, I pray you, how often, when about to
enter upon his own praises, he checks himself^
' For indeed it is the act of folly, ' he says, ' to
boast : but I do it, not as playing the fool, but
because compelled. But if ye do not believe
me. but though ye see there is a necessity will con-
demn me ; not even so will I decline the task-. '
Seest thou how he showed that there was great
necessity for his speaking. For he that shun-
ned not even this suspicion, consider what vio-
lent impulsion to speak he must have undergone,
how he travailed and was constrained to speak.
But, nevertheless, even so he employs this thing
with moderation. For he did not say, ' that I
may glory. ' And when about to do "a little, "
again he uses yet another deprecatory expres-
sion^, saying,
Ver. 17. "That which I speak, I speak not
after the Lord, but as in foolishness, in this con-
fidence of glorifying. "
Seest thou how glorying
ter the Lord?" For He
ye shall have done all, say,
fitable servants." (Luke xvii. 10.) How-
beit, by itself indeed it is not "after the
Lord, " but by the intention it becomes so.
And therefore he said, "That which I speak, "
not accusing the motive, but the words. Since
his aim is so admirable as to dignify the words
also. For as a manslayer, though his action be
of those most strictly forbidden, has often been
approved from the intention ; and as circumcis-
ion, although it is not ' after the Lord, • has
become so from the intention, so also glorying.
And wherefore then does he not use so great
strictness of expression ? Because he is hasten-
ing on to another point, and he freely gratifies
even to superfluity those who are desirous to find
a handle against him, so that he may say only
the things that are profitable ; for when said
they were enough to extinguish all that suspic-
ion. " But as in foolishness. " Before he says,
' ' Would that ye could bear with me in a little fool-
ishness," (Ver. 4.) but now "as in foolishness ;"
for the farther he proceeds, the more he clears his
language. Then that thou mayest not think that
he plays the fool on all points, he added, "in
this confidence of glorying. " In this partic-
ular he means : just as in another place he said,
" that we be not put to shame, " and added, " in
this confidence of glorying. " (Chap. ix. 4.)
And again, in another place, having said,
" Or what I purpose do I purpose according to
' avaKpov€Tai
' napaiTTiffOfiai.
' 7rapairi;<7€t.
the flesh, that with me there should be the yea
yea, and the nay nay?" (Chap. i. 17.) And
having shown that he cannot in all cases even
fulfil what he promises, because he does not
purpose after the flesh, lest any should make this
suspicion stretch to the doctrine also, he adds,
" But as God is faithful our word towards you
was not yea and nay. " (Ibid. 18.)
[2.] And observe how after having said so
many things before, he again sets down yet
other grounds of excuse, saying further thus,
Ver. 18. "Seeing that many glory after the
flesh, I will glory also. "
What is, " after the flesh ? " Of things exter-
nal, of high birth, of wealth, of wisdom, of
being circumcised, of Hebrew ancestry, of pop-
ular renown. And behold wisdom. He sets
down those things which he shows to be
nothings^ and then, folly also. For if to
glory in what are really good things be folly,
much more is it so [to glory in] those that
are nothing. And this is what he calls, " not
after the Lord. " For it is no advantage to be
a Hebrew, or any such like things soever.
' Think not, therefore, that I set these down as a
virtue ; no ; but because these men boast I also
am compelled to institute my comparison on
these points. ' Which he dees also in another
place, saying, "If any man thinketh that he
may trust in the flesh, I more : " (Phil. iii. 4.)
and there, it is on their account that trusted in
this. Just as if one who was come of
an illustrious race but had chosen a philo-
sophic life, should see others priding them-
selves greatly on being well-born ; and be-
ing desirious of taking down their vanity,
should be compelled to speak of his own dis-
tinction ; not to adorn himself, but to humble
them; so, truly, does Paul also do. Then leav-
ing those, he empties all his censure upon the
Corinthians, saying,
Ver. 19. " For ye bear with the foolish
gladly." ' So that ye are to blame for this, and
more than they. For if ye had not borne with
them, and so far as it lay in them received dam-
age, I would not have spoken a word ; but I do
it out of a tender care for your salvation, and
in condescension. And behold, how he accom-
panies even his censure with praise. For hav-
ing said, "ye bear with the foolish gladly ; "
he added,
"Being wise yourselves." For it was a sign
of folly to glory, and on such matters. And
yet it behoved to rebuke them, and say, ' Do
not bear with the foolish;' he does this, how-
ever, at greater advantage. For in that ca.se he
would have seemed to rebuke them because he
himself was destitute of these advantages ; but
now having showed himself to be their superior
* oi'£<>'a
392
WORKS OF ST. CHRYSOSTOM.
[Homily XXIV.
even in these points, and to esteem them to be
nothing, he corrects them with greater effect.
At present, however, before entering upon his
own praises and the comparison, he also
reproaches the Corinthians with their great
slavishness, because they were extravagantly
submissive to them. And observe how he ridi-
cules them.
Ver. 20. " For ye bear with a man," he says,
" if he devour you."
How then saidst thou, "that wherein they
glory, they may be found even as we ?" (Ver. 1 2.)
Seest thou that he shows that they did take of
them, and not simply take, but even in excess :
for the term " devour" plainly shows this,
" If a man bring you into bondage." 'Ye
have given away both your money,' he says,
' and your persons, and your freedom. For
this is more than taking of you ; to be masters
not only of your money, but of yourselves also. '
And he makes this plain even before, where he
says, " If others partake of this right over you,
do not we much more?" (i Cor. ix. 12.) Then
he addeth what is more severe, saying,
" If a man exalt himself." 'For neither is
your slavery of a moderate sort, nor are your
masters gentle, but burdensome and odious.'
"If a man smite you on the face." Seest
thou again a further stretch of tyranny ? He
said this, not meaning that they were stricken
on the face, but that they spat upon and dis-
honored them ; wherefore he added,
Ver. 21. "I speak by way of disparagement, ' '
for ye suffer no whit less than men smitten on
the face. What now can be stronger than this ?
What oppression more bitter than this? when
having taken from you both your money and
your freedom and your honor, they even so are
not gentle towards you nor suffer you to abide
in the rank of servants, but have used you more
insultingly than any bought slave.*
"As though we had been weak." The
expression is obscure. For since it was a dis-
agreeable subject he therefore so expressed it as
to steal away the offensiveness by the obscurity.
For what he wishes to say is this. ' For cannot
we also do these things? Yes, but we do them
not. Wherefore then do ye bear with these men ,
as though we could not do these things? Surely
it were something to impute to you that ye even
bear with men who play the fool ; but that ye
do this, even when they so despise you, plunder
you, exalt themselves, smite you, can admit
neither of excuse nor any reason at all. For
this is a new fashion of deceiving. For men
that deceive both give and flatter; but these both
deceive, and take and insult you. Whence ye
* Chrysostom takes the clause to refer to the preceding, but most
consider it the apostle's transition to his own elorvine vv 22
28. C]
cannot have a shadow of allowance, seeing that
ye spit on those that humble themselves for your
' sakes that ye may be exalted, but admire those
I who exalt themselves that ye may be humbled.
i For could not we too do these things? Yes, but
we do not wish it, looking to your advantage.
; For they indeed sacrificing your interests seek
their own, but we sacrificing our own interests
■ seek for yours.' Seest thou how in every instance,
! whilst speaking plainly to them, he also alarms
j them by what he says. ' For,' he says, ' if it
] bis on this account that ye honor them, because
they smite and insult you, we also can do this,
enslave, smite, exalt ourselves against you. '
[3.] Seest thou how he lays upon them the
whole blame, both of their senseless pride and
of what seems to be folly in himself. ' For
not that I may show myself more conspicuous,
but that I may set you free from this bitter
slavery, am I compelled to glory some little.
But it is meet to examine not simply things
that are said, but, in addition, the reason also.
For Samuel also put together a high panegyric
upon himself, when he anointed Saul, saying,
" Whose ass have I taken, or calf, or shoes ? or
have I oppressed any of you ? " (i Sam. xii. 3,
LXX.) And yet no one finds fault with him.
And the reason is because he did not say it by
way of setting off himself ; but because he was
going to appoint a king, he wishes under the
form of a defence [of himself] to instruct him
to be meek and gentle. And observe the wis-
dom of the prophet, or rather the loving kind-
ness of God. For because he wished to turn
them from [their design,] bringing together a
number of grievous things he asserted them of
their future king, as, for instance, that he would
make their wives grind at the mill, (i Sam. viii.
II — 18.) the men shepherds and muleteers;
for he went through all the service appertaining
to the kingdom with minuteness. But when he
saw that they would not be hindered by any of
these things, but were incurably distempered ;
he thus both spareth them and composeth their
king to gentleness, (i Sam. xii. 5.) Therefore
he also takes him to witness. For indeed no
one was then bringing suit or charge against
him that he needed to defend himself, but he
said those things in order to make him better.
And therefore also he added, to take down his
pride, " If ye will hearken, ye and your king,"
(ibid. 14.) such and such good things shall be
yours ; " but if ye Avill not hearken, then the
reverse of all." Amos also said, "I was no
prophet, nor the son of a prophet, but only a
herdsman, a gatherer of sycamore fruit. And
God took me." (Amos vii. 14, 15.) But he
did not say this to exalt himself, but to stop
their mouths that suspected him as no prophet,
and to show that he is no deceiver, nor says of
Homily XXIV. J
HOMILIES ON SECOND CORINTHIANS.
393
his own mind the things which he says. Again,
another also, to show the very same thing, said,
"But truly I am full of power by the spirit
and might of the Lord." (Micah iii. 8.) And
David also when he related the matter of the
lion and of the bear, (i Sam. xvii. 34, &c.)
spake not to glorify himself, but to bring about
a great and admirable end. For since it was
not believed possible he could conquer the bar-
barian unarmed, he that was not able even to
bear arms ; he was compelled to give proofs of
his own valor. And when he cut off Saul's
skirt, he said not what he said out of display,
but to repel an ill suspicion which they had
scattered abroad against him, saying, that he
wished to kill him. (i Sam. xxiv. 4, &c. ) It is
meet therefore every where to seek for the rea-
son. For he that looks to the advantage of his
hearers even though he should praise himself,
not only deserves not to be found fault with,
but even to be crowned ; and if he is silent,
then to be found fault with. For if David had
then been silent in the matter of Goliath, they
would not have allowed him to go out to the
battle, nor to have raised that illustrious trophy.
On this account then he speaks being com-
pelled ; and that not to his brethren, although
he was distrusted by them too as well as by the
king ; but envy stopped their ears. Therefore
leaving them alone, he tells his tale to him who
was not as yet envious of him.
[4.] For envy is a fearful, a fearful thing,
and persuades men to despise their own salva-
tion. In this way did both Cain destroy him-
self, and again, before his time, the devil who
was the destroyer of his father. So did Saul
invite an evil demon against his own soul ; and
when he had invited, he again envied his phy-
sician. For such is the nature of envy ; he
knew that he was saved, yet he would rather
have perished than see him that saved him had
in honor. What can be more grievous than
this passion ? One cannot err in calling it the
devil's offspring. And in it is contained the
fruit of vainglory, or rather its root also ; for
both these evils are wont mutually to produce
each other. And thus in truth it was that Saul
even thus envied, when they said, " David
smote by ten thousands," (i Sam. xviii. 7.)
than which what can be more senseless ? For
why dost thou envy ? tell me ! * Because such
an one praised him ? ' Yet surely thou ought-
est to rejoice ; besides, thou dost not know
even whether the praise be true. And dost
thou therefore grieve because without being
admirable he hath been praised as such ? And
yet thou oughtest to feel pity. For if he be
good, thou oughtest not to envy him when
praised, but thyself to praise along with those
that speak well of him ; but if not such, why
art thou galled ? why thrust the sword against
thyself ? ' Because admired by men ? ' But
men to-day are and to-morrow are not. ' But
because he enjoys glory ? ' Of what sort, tell
me ? That of which the prophet says that it
is "the flower of grass." (Isa. xl. 6. LXX.) Art
thou then therefore envious because thou bearest
no burden, nor carriest about with thee such
loads of grass ? But if he seems to thee to be
enviable on this account, then why not also
woodcutters who carry burdens every day and
come to the city [with them] ? For that bur-
den is nothing better than this, but even worse.
For theirs indeed galls the body only, but this
hath oftentimes harmed the soul even and
occasioned greater solicitude than pleasure.
And should one have gained renown through
eloquence, the fear he endures is greater than
the good report he bears : yea, what is more,
the one is short, the other perpetual. ' But he
is in favor with those in authority ? ' In that
too again is danger and envy. For as thou
feelest towards him, so do many others feel.
' But he is praised continually ? ' This pro-
duces bitter slavery. For he will not dare to
do fearlessly aught of what according to his
judgment he should, lest he should offend those
that extol him, for that distinction is a hard
bondage to him. So that the more he is known
to, so many the more masters he has, and his
slavery becomes the greater, as masters of his
are found in every quarter. A servant indeed,
when he is released from the eye of his master,
both takes breath and lives in all freedom ; but
this man meets with masters at every turn, fcr
he is the slave of all that appear in the forum.
And even should some necessary object press,
he dares not set foot in the forum, except it be
with his servants following, and his horse, and
all his other show set in array, lest his masters
condemn him. And if he sees some friend of
those who are truly so\ he has not the boldness*
to talk with him on an equal footing : for he is
afraid of his masters, lest they depose him
from his glory. So that the more distinguished
he is, so much the more he is enslaved. And
if he suffer aught that is disagreeable, the insult
is the more annoying, both in that he has more
to witness it and it seems to infringe his dig-
nity. It is not only an insult, but a calamity
also, for he has also many who exult at it ; and
in like way if he come to the enjoyment of any
good thing, he has more who envy and detract
and do their vigilance to destroy him. Is this
then a good ? tell me. Is this glory ? By no
means ; but ingloriousness, and slavery, and
bonds, and every burdensome thing one can
say. But if the glory that cometh of men be
so greatly to be coveted in thy account, and if
' Or 'worthy.'
394
WORKS OF ST. CHRYSOSTOM.
[Homily XXV.
it quite disquiets thee that such and such an
one is applauded of the many ; when thou
beholdest him in the enjoyment of that applause,
pass over in thy thought to the world to come
and the glory which is there. And just as
when hurrying to escape the onset of a wild
beast, thou enterest into a cabin and shut-
test to the doors; so now also flee unto the
life to come, and that unspeakable glory.
For so shah thou both tread this under thy
feet, and wilt easily lay hold upon that, and
wilt enjoy the true liberty, and the eternal ■
good things ; whereunto may we all attain i
through the grace and love towards men of
our Lord Jesus Christ, with Whom to the
Father, with the Holy Spirit, be glory, might,
honor, now and ever, and world without end.
Amen.
HOMILY XXV
2 Cor. xi. 21.
Yet whereinsoever any is bold, (I speak in foolishness,) I
am bold also.
See him again drawing back and using depre-
ciation and correctives beforehand, although he
has already even said many such things : as,
" Would that ye could bear with me in a little
foolishness; "(Ver. i.) and again, "Let no man
think me foolish : if ye do, yet as foolish receive
me." (Ver. 16.) " That which I speak, I speak
not after the Lord, but as in foolishness." (Ver.
17.) " Seeing that many glory after the flesh, I
will glory also;" (Ver. 18.) and here again,
" Whereinsoever any is bold, (I speak in fool-
ishness) I am bold also." Boldness and folly
he calls it to speak aught great of himself, and
that though there was a necessity, teaching us
even to an excess^ to avoid any thing of the sort.
For if after we have done all, we ought to call
ourselves unprofitable ; of what forgiveness can
he be worthy who, when no reason presses,
exalts himself and boasts? Therefore also did
the Pharisee meet the fate he did, and even in
harbor suffered shipwreck because he struck
upon this rock. Therefore also doth Paul,
although he sees very ample necessity for it,
draw back nevertheless, and keep on observing
that such speaking is a mark of foolishness.
And then at length he makes the venture^, put-
ting forward the plea of necessity, and says,
Ver. 22. " Are they Hebrews ? so am L Are
they Israelites? so am I."
For it was not all Hebrews that were Israel-
ites, since both the Ammonites and Moabites
were Hebrews. Wherefore he added somewhat
to clear his nobility of descent, and says,
Ver. 22, 23. " Are they the seed of Abra-
ham ? so am I. Are they ministers of Christ.
(I speak as one beside himself,) I more."
€K 7r'=piovo'ta5.
" KaTaTjKixf.
He is not content with his former depreca-
tion, but uses it again here also. " I speak as
one beside himself, I more." I am their supe-
rior and their better. x'Vnd indeed he possessed
clear proofs of his superiority, but nevertheless
even so he terms the thing a folly^. And yet if
they were false Apostles, he needed not to have
introduced his own superiority by way of com-
parison, but to have destroyed their claim to
"be ministers" at all. Well, he did destroy
it, saying, "False Apostles, deceitful workers,
fashioning themselves into Apostles of Christ,"
(Ver. 13.) but now he doth not proceed in that
way, for his discourse was about to proceed to
strict examination; and no one when an exami-
nation is in hand simply asserts ; but having
first stated the case in the way of comparison,
he shows it to be negatived by the facts, a very
strong negative. But besides, it is their opin-
ion he gives, not his own assertion, when he
says, " Are they ministers of Christ?" And hav-
ing said, "I more," he proceeds in his com-
parison, and shows that not by bare assertions,
but by furnishing the proof that facts supply,
he maintains the impress of the Apostleship.
And leaving all his miracles, he begins with his
trials ; thus saying,
" In labors more abundantly, in stripes above
measure. ' ' This latter is greater than the former ;
to be both beaten and scourged.
"In prisons more abundantly." Here too
again is there an increase. " In deaths oft."
(i Cor. XV. 31.) For, "I die," saith he,
"daily." But here, even in reality; 'for I
have oft been delivered into mortal dangers^'
Ver. 24. " Of the Jews five times received I
forty stripes save one."
Why, "save one?" There was an ancient
law that he who had received more than the
** irapafj>p0(7vvr)i'
* Literally, ' dangers having death.'
Homily XXV.]
HOMILIES ON SECOND CORINTHIANS.
395
forty should be held disgraced amongst them.
Lest then the vehemence and impetuosity^ of
the executioner by inflicting more than the num-
ber should cause a man to be disgraced, they
decreed that they should be inflicted, " save
one," that even if the executioner should
exceed, he might not overpass the forty, but
remaining within the prescribed numl)er might
not bring degradation on him that was scourged
Ver.
'■:)■
' ' Thrice was I beaten with rods.
I
I
once was I stoned, thrice I suffered shipwreck."
And what has this to do with the Gospel?
Because he went forth on long journeys; and
those by sea.
" A night and a day I have been in the deep."
Some say this means out on the open sea, others,
swimming upon it, which is also the truer inter-
pretation. There is nothing wonderful, at least,
about the former, nor would he have placed it
as greater than his shipwrecks.
Ver. 26. " In perils of rivers."
For he was compelled also to cross rivers.
" In perils of robbers, in perils in the city,
in perils in the wilderness." ' Everywhere were
contests set before me, in places, in countries, in
cities, in deserts.'
" In perils from the Gentiles, in perils amongst
false brethren."
Behold another kind of warfare. For not
only did such as were enemies strike at him,
b\it those also who played the hypocrite ; and
he had need of much firmness, much prudence.
[2.] Ver. 27. " In labor and travail."
Perils succeed to labors, labors to perils, one
upon other and unintermitted, and allowed him
not to take breath even for a little.
Ver. 27, 28. "In journeyings often, in hun-
ger and thirst and nakedness, besides those
things that are without."
What is left out is more than what is enum-
erated. Yea rather, one cannot count the
number of those even which are enumerated ;
for he has not set them down specifically, but
has mentioned those the number of which was
small and easily comprehended , saying, ' ' thrice ' '
and "thrice," (Ver. 25.) and [again] "once;"
but of the others he does not mention the num-
ber because he had endured them often. And
he recounts not their results as that he had con-
verted so many and so many, but only what he
suffered on behalf of the Preaching ; at once out
of modesty, and as showing that even should
nothing have been gained but labor, even so his
title to wages has been fulfilled.
"That which presseth upon me daily." The
tumults, the disturbances, the assaults^ of mobs,
onsets of cities. For the Jews waged war
against this man most of all because he most of
fiVfir] Kai opur)
' TToAlOpKiat
all confounded them, and his changing sides all
at once was the greatest refutation of their mad-
ness. And there breathed a mighty war against
him, from his own people, from strangers, from
false brethren; and every where were billows
and precipices, in the inhabited world, in the
uninhabited, by land, by sea, without, within.
And he had not even a full supply of necessary
food, nor even of thin clothing, but the cham-
pion of the world wrestled in nakedness and
fought in hunger; so far was he from enriching
himself^. Yet he murmured not, but was grate-
ful for these things to the Judge of the combat.*
" Anxiety for all the Churches." This was
the chief thing of all, that his soul too was dis-
tracted, and his thoughts divided. For even if
nothing from without had assailed him; yet the
war within was enough, those waves on waves,
that sleet of cares, that war of thoughts. For if
one that hath charge of but a single house, and
hath servants and superintendents and stewards,
often cannot take breath for cares, though there
be none that molests him : he that hath the care
not of a single house, but of cities and peoples
and nations and of the whole world ; and in
respect to such great concerns, and with so
many spitefully entreating him, and single-
handed, and suffering so many things, and so
tenderly concerned as not even a father is for
his children — consider what he endured. For
that thou mayest not say. What if he was anx-
ious, yet the anxiety Avas slight^, he added fur-
ther the intensity of the care, saying,
Ver. 29. " Who is weak, and I am not
weak?" He did not say, 'and I share not in
his dejection ? ' but, ' so am I troubled and
disturbed, as though I myself were laboring
under that very affection, that very infirmity.'
" Who is made to stumble, and I burn not ? "
See, again, how he places before us the excess
of his grief by calling it "burning." ' I am
on fire,' 'lam in a flame,' he says, which is
surely greater than any thing he has said. For
those other things, although violent, yet both
pass quickly by, and brought with them that
pleasure which is unfading; but this was what
afflicted and straightened him, and pierced his
mind through and through ; the suffering such
things for each one of the weak, whosoever he
might be. For he did not feel pained for the
greater sort only and despise the lesser, but
counted even the abject amongst his familiar
friends. Wherefore also he said, "who is
weak?" whosoever he maybe; and as though
he were himself the Church throughout the
world, so was he distressed for every member.
Ver. 30. " If I must needs glory, I will glory
of the things which concern my weakness."
* ayo)VoBeTT[j.
30
WORKS OF ST. CHRYSOSTOM.
[Homily XXV.
Seest thou that he no where glorieth of mira-
cles, but of his persecutions and his trials? For
this is meant by " weaknesses." And he shows
that his warfare was of a diversified character^
For both the Jews warred upon him, and the
Gentiles stood against him, and the false breth-
ren fought with him, and brethren caused him
sorrow, through their weakness and by taking
offense: — on every side he found trouble and
disturbance, from friends and from strangers.
This is the especial mark of an Apostle, by these
things is the Gospel woven.
Ver. 31, 32. "The God and Father of the
Lord Jesus knoweth that I lie not. The Gov-
ernor under Aretas the king guarded the city
of the Damascenes, desiring to apprehend
me."
What can be the reason that he here strongly
confirms and gives assurance of [his truth], see-
ing he did not so in respect to any of the former
things? Because, perhaps, this was of older
date and not so well known^ ; whilst of those
other facts, his care for the churches, and all
the rest, they were themselves cognisant. See
then how great the war [against him] was,
since on his account the city was "guarded."
And when I say this of the war, I say it of the
zeal of Paul ; for except this had breathed
intensely, it had not kindled the governor to
so great madness. These things are the part of
an apostolic soul, to suffer so great things and
yet in nothing to veer about, but to bear nobly
whatever befalls ; yet not to go out to meet dan-
gers, nor to rush upon them. See for instance
here, how he was content to evade the siege, by
being " let down through a window in a basket."
For though he were even desirous ' ' to depart
hence ; " still nevertheless he also passionately
affected the salvation of men. And therefore he
* TTOtKt'Aoi'.
'^ [The Apostle's mention of this isolated fact of his escape at
Damascus, at the conclusion of the narrative of his varied labors
and trials, has been variously explained, some considering it an
afterthought, others the opening of a statement of details intended
to be complete but for some reason interrupted. But it does not
seem necessary to view it otherwise than it appears on its face as
a reminiscence of a peculiar peril which befel him at the com-
mencement of his Christian career, and by which he was as it were
matriculated in the school of persecution. The furtive method of
escape (in the darkness of night. Acts ix. 25) shows the extreme
danger and helplessness of his position. He could very well put
this among the "weaknesses" in which he ventured to glory
(xii. 5), since his deliverance was effected not by the pomp of a
supernatural interposition as afterwards at Philippi, but by ordi-
"^I^J^"'"^" instrumentality, and that certainly not of a very dig-
nified kind. " The name of Damascus, somewhat irregularly
repeated here in that of its inhabitants, was deeply graven on the
Apostle s memory, being inseparably associated with the great
turning point of his life, which is the reason why his experience
there is mentioned." (Waite). If the solemn asservation of the
31st verse is to be considered as referring to what follows, then the
explaiiation given by Chrysostom in the text is satisfactory The
Apostle s later trials were well known to the Corinthians ; this one
miglit not have been. Yet to Paul it was of the profoundest inter-
est because it showed that where his ministry began there also
began his " weakness." Then and there the persecutor became
the persecuted. There is n , greater contrast in all human history
tnan that of Paul on his way to Damascus to bind and deliver to
death the Nazarenes, and the same man fleeing that city between
two days to escape the plots of his former friends and followers.
^ J
ofttimes had recourse even to such devices as
these, preserving himself for the Preaching;
and he refused not to use even human contriv-
ances when the occasion called for them ; so
sober and watchful was he. For in cases where
evils were inevitable, he needed only grace ;
but where the trial was of a measured character,
he devises many things of himself even, here
again ascribing the whole to God. And just as
a spark of unquenchable fire, if it fell into the
sea, would be merged as many waves swept over
it, yet would again rise shining to the surface;
even so surely the blessed Paul also would now
be overwhelmed by perils, and now again, hav-
ing dived^ through them., would come up more
radiant, overcoming by suffering evil.
[3.] For this is the brilliant victory, this is the
Church's trophy, thus is the Devil overthrown
when we suffer injury. For when we suffer, he
is taken captive; and himself suffers harm,
when he would fain inflict it on us. And this
happened in Paul's case also ; and the more he
plied him with perils, the more was he defeated.
Nor did he raise up against him only one kind
of trials, but various and diverse. For some
involved labor, others sorrow, others fear, others
pain, others care, others shame, others all these
at once ; but yet he was victorious in all. And
like as if a single soldier, having the whole
world fighting against him, should move through
the mid ranks of his enemies, and suffer no
harm : even so did Paul, showing himself
singly, among barbarians, among Greeks, on
every land, on every sea, abide unconquered.
And as a spark, falling upon reeds and hay,
changes into its own nature the things so kind-
led ; so also did this man setting upon all make
things change over unto the truth ; like a winter
torrent, sweeping over all things and overturn-
ing every obstacle. And like some champion
who wrestles, runs, and boxes too ; or soldier
engaged by turns in storming'*, fighting on foot,
on shipboard ; so did he try by turns every
form of fight, and breathed out fire, and was
unapproachable by all ; with his single body
taking possession of the world, with his single
tongue putting all to flight. Not with such
force did those many trumpets fall upon the
stones of Jericho and throw them down, as did
the sound of this man's voice both dash to
the earth the devil's strong-holds and bring over
to himself those that were against him. And
when he had collected a multitude of captives,
having armed the same, he made them again
his own army, and by their means conquered.
Wonderful was David who laid Goliah low with
a single stone; but if thou wilt examine Paul's
achievements, that is a child's exploit, and great
*T€i,\OfJia\iov.
Homily XXV.]
HOMILIES ON SECOND CORINTHIANS.
397
as is the difference between a shepherd and a
general, so great the difference thou shalt see
here. For this man brought down no Goliath
by the hurling of a stone, but by speaking only
he scattered the whole array of the Devil ; as a
lion roaring and darting out flame from his
tongue, so was he found by all irresistible ; and
bounded everywhere by turns continually ; he ran
to these, he came to those, he turned about to
these, he bounded away to others, swifter in his
attack than the wind; governing the whole world,
as though a single house or a single ship ; rescuing
the sinking, steadying the dizzied, cheering the
sailors, sitting at the tiller, keeping an eye to
the prow, tightening the yards, handling an
car, pulling at the mast, watching the sky ;
being all things in himself, both sailor, and
pilot, and pilot's mate', and sail, and ship ; and
suffering all things in order to relieve the evils
of others. For consider. He endured shipwreck
that he might stay the shipwreck of the world ;
"a day and a night he passed in the deep,"
that he might draw it up^ from the deep of
error; he was '' in weariness" that he might
refresh the weary; he endured smiting that he
might heal those that had been smitten of the
devil; he passed his time in prisons that he
might lead forth to the light those that were
sitting in prison and in darkness; he was " in
deaths oft " that he might deliver from grievous
deaths; "five times he received forty stripes
save one " that he might free those that inflicted
them from the scourge of the devil; he was
" beaten with rods " that he might bring them
under "the rod and the staff" of Christ; (Ps.
xxiii. 4.) he "was stoned," that he might
deliver them from the senseless stones ; he " was
in the wilderness^, that he might take them out
of the wilderness; "in journeying," to stay
their wanderings and open the way that leadeth
to heaven; he "was in perils in the cities,"
that he might show the city which is above ;
" in hunger and thirst," to deliver from a more
grievous hunger; "in nakedness," to clothe
their unseemliness with the robe of Christ ; set
upon by the mob, to extricate them from the
besetment of fiends ; he burned, that he might
quench the burning darts of the devil :
'Or, ' desolateness.''
"through a window was let down from the
wall," to send up from below those that lay pros-
I trate upon the ground. Shall we then talk any
more, seeing we do not so much as know what
Paul suffered ? shall we make mention any more of
goods, or even of wife, or city, or freedom,
when we have seen him ten thousand times
despising even life itself? The martyr dies
once for all : but that blessed saint in his one
body and one soul endured so many perils as
were enough to disturb even a soul of adamant ;
and what things all the saints together have suf-
fered in so many bodies, those all he himself
endured in one : he entered into the world as
if a race-course, and stripped himself of all,
and so made a noble stand. For he knew the
fiends that were wrestling with him. Wherefore
I also he shone forth brightly at once from the
beginning, from the very starting-post, and even
to the end he continued the same ; yea, rather
he even increased the intensity of his pursuit as
he drew nearer to the prize. And what surely
is wonderful is that though suff'ering and doing
such great things, he knew how to maintain an
exceeding modesty. For when he was driven
upon the necessity of relating his own good
deeds, he ran quickly over them all; although
he might have filled books without number, had
he wished to unfold in detail^ every thing he
mentioned ; if he had specified the Churches
he was in care for, if his prisons and his achiev-
ments in them, if of the other things one by
one, the besetments^, the assaults. But he
would not. Knowing then these things, let us
also learn to be modest and not to glory at any
time in wealth or other worldly things, but in
the reproaches we suffer for Christ's sake, and
in these, only when need compels ; for if there
be nothing urging it, let us not mention these
even, (lest we be puffed up,) but our sins only.
For so shall we both easily be released from
them and shall have God propitious to us, and
shall attain the life to come ; whereunto may we
all attain through the grace and love towards
men of our Lord Jesus Christ, with Whom to
the Father, with the Holy Ghost, be glory,
might, honor, now and for ever, and world with-
out end. Amen.
• rreptcTTaaet?.
HOMILY XXVI.
2 Cor. xii. i.
It is not expedient for me doubtless to glory,* [for] I will
come to visions and revelations of the Lord.
What is this ? Doth he who has spoken such
great things say, [It is not expedient] "doubt-
less to glory ? " as if he had said nothing ? No ;
not as if he had said nothing : but because he is
going to pass to another species of boasting,
which is not intended indeed by so great a
reward, but which to the many (though not to
careful examiners) seems to set him off in
brighter colors^ he says, "It is not expedient
for me doubtless to glory. " For truly the
great grounds of boasting were those which
he had re ounted, those of his trials; he has
however other things also to tell of, such as
concern the revelations, the unspeakable mys-
teries. And wherefore, says he, "It is not
expedient for me? " he means, 'lest it lift me
up to pride. ' What sayest thou ? For if thou
speak not of them, yet dost thou not know of
them ? But our knowing of them ourselves doth
not lift us up so much as our publishing them to
others. For it is not the nature of good deeds
that useth to lift a man up, but their being wit-
nessed to, and known of, by the many. For this
cause therefore he saith, "It is not expedient
for me ; " and, 'that I may not implant too
great an idea of me in those who hear. ' For
those men indeed, the false apostles, said even
what was not true about themselves ; but this
man hides even what is true, and that too although
so great necessity lies upon him, and says, " It
is not expedient for me; " teaching one and all
even to superfluity^ to avoid any thing of the sort.
For this thing^ is attended with no advantage,
but even with harm, except there be some neces-
sary and useful reason which induceth us thereto.
Having then spoken of his perils, trials, snares,
dejections, shipwrecks, he passeth to another
species of boasting, saying,
Ver. 2, 3. "I knew a man, fourteen years
ago (whether in the body, I know not ; or out
^^ * [A better text of this verse is given in the Revised Version-
" 1 must needs glory, though it is not expedient. " C.]
* \afxnfi6Tepov.
" ix 7roAA^5 nepLOvala';.
' i e, doasling.
398
of the body, I know not : God knoweth ;") such
an one caught up even to the third heaven.
And I know how that he was caught up into
Paradise, (whether in the body, I know not ; or
out of the body, I know not;) and heard
unspeakable words, which it is not lawful* for a
man to utter. On behalf of such an one will I
glory : but on mine own behalf I will not
glory. " _
Great indeed was this revelation. But this
was not the only one : there were many others
besides, but he mentions one out of many. For
that there were many, hear what he says : " Lest
I should be exalted overmuch through the exceed-
ing greatness of the revelations. " 'And yet, '
a man may say, ' if he wished to conceal them,
he ought not to have given any intimation^ what-
ever or said any thing of the sort; but if
he wished to speak of them, to speak plainly. '
Wherefore then is it that he neither spoke plainly
nor kept silence ? To show by this^ also that he
resorts to the thing unwillingly. And there-
fore also he has stated the time, " fourteen
years." For he does not mention it without
an object, but to show that he who had refrained
for so long a time would not now have spoken
out, except the necessity for doing so had been
great. But he would have still kept silence, had
he not seen the brethren perishing. Now
if Paul from the very beginning was such an
one as to be counted worthy of such a revela-
tion, when as yet he had not wrought such good
works; consider what he must have grown to in
fourteen years. And observe how even in this
very matter he shows modesty, by his saying
some things, but confessing that of others he is
ignorant. For that he was caught up indeed,
he declared, but whether "in the body " or
" out of the body " he says he does not know.
And yet it would have been quite enough, if he
had told of his being caught up and had been
silent [about the other] ; but as it is, in his
his modesty he adds this also. What then ?
Was it the mind that was caught up and the
soul, whilst the body remained dead ? or was the
* Or, 'possible. '
' Or, ' in this instance.'
Homily XXVI.]
HOMILIES ON SECOND CORINTHIANS.
399
body caught up ? It is impossible to tell. For
if Paul who was caught up and whom things
unspeakable, so many and so great, had befallen
was in ignorance, much more we. For, indeed,
that he was in Paradise he knew, and that he
was in the third heaven he was not ignorant,
but the manner he knew not clearly. And see
from yet another consideration how free he is
from pride. For in his narrative about ' ' the city
of the Damascenes" (2 Cor. xi. 32.) he con-
firms what he says, but here not ; for it was not
his aim to establish this fact strongly, but to men-
mention and intimate it only. Wherefore also he
goes on to say, " Of such an one will I glory ; "
not meaning that he who was caught up was some
other person, but he so frames his language in the
best manner he possibly could, so as at once to
mention the fact, and to avoid speaking of him-
self openly. For what sequence would there be
in bringing some one else forward, when dis-
coursing about himself? Wherefore then did he
so put it ? It was not all one to say, ' 1 was
caught up, ' and, " I knew one that was caught
up; " and ' I will glory of myself, ' and, " I
will glory of such an one. " Now if any should
say, 'And how is it possible to be caught up
without a body?' I will ask him, 'How is it
possible to be caught up with a body?' for this
is even more inexplicable than the other, if you
examine by reasonings and do not give place to
faith.
[2.] But wherefore was he also caught up?
As I think, that he might not seem to be inferior
to the rest of the Apostles. For since they had
companied with Christ, but Paul had not : He
therefore caught up unto glory him also. " Into
Paradise." For great was the name of this
place, and it was everywhere celebrated. Where-
fore also Christ said, " To-day thou shalt be
with Me in Paradise." (Lukexxiii. 43.)
" On behalf of such an one will I glory? "
wherefore? For if another were caught up,
wherefore dost thou glory ? Whence it is
evident that he said these tilings of him-
self. And if he added, " but of myself I
will not glory," he says nothing else than
this, that, ' when there is no necessity, I
will say nothing of that kind fruitlessly and at
random ;' or else he is again throwing obscurity
overi what he had said, as best he might. For
that the whole discourse was about himself,
what follows also clearly shows ; for he went
on to say,
Ver. 6. "But if I should even desire toglory,
I shall not be foolish ; for I shall speak the
truth."
How then saidst thou before, "Would that
ye could bear with me a little in my foolishness ;"
(Chap. xi. I.) and, "That which I speak, I
26
speak not after the Lord, but as it were foolish-
ly;" (Chap. xi. 17-) but here, "Though I
should even desire to glory, I shall not be fool-
ish ? " Not in regard of glorying, but of lying ;
for if glorying be foolishness, how much more
lying?
It is then with regard to this that he says, " I
shall not be foolish." Wherefore also he added,
" For I shall speak the truth ; but I forbear,
lest any man should account of me above that
which he seeth^, or that he heareth from me."
Here you have the acknowledged reason ; for
they even deemed them to be gods, on account
of the greatness of their miracles. As then in
the case of the elements, God hath done both
things, creating them at once weak and glorious;
the one, to proclaim His own power ; the other,
to prevent the error of mankind^ : so truly here
also were they both wonderful and weak, so that
by the facts themselves were the unbelievers
instructed. For if whilst continuing to be
wonderful only and giving no proof of weakness,
they had by words tried to draw away the many
from conceiving of them more than the truth ;
not only would they have nothing succeeded,
but they would even have brought about tlie
contrary. For those dissuasions in words would
have seemed rather to spring of lowliness <_f
mind, and would have caused them tc be the
more admired. Therefore in act and by deeds
was their weakness disclosed. And one may
see this exemplified in the men who lived under
the old dispensation. For Elias was wonderful,
but on one occasion he stood convicted of faint-
heartedness ; and Moses was great, but he also
fled'* under the influence of the same passion.
Now such things befel them, because God stood
aloof and permitted their human nature to stand
confessed. For if because he led them out they
said, 'Where is Moses?' what would they not
have said, if he had also led them in? Where-
fore also [Paul] himself says, "I forbear, lest
any should account of me." He said not,
'say of me,' but, " lest any should even accourt
of me " beyond my desert.' Whence it is evi-
dent from this also that the whole discourse
relates to himself. Wherefore even when he
began, he said, "It is not expedient for me
doubtless to glory," which he would not have
said, had he been going to speak the things
which he said of another man. For wherefore
is it "not expedient to glory" about another?
But it was himself that was counted worthy of
these things ; and therefore it is that he goes
on to say,
Ver. 7. "And that I should not be exalted
overmuch, through the exceeding greatness of
" Rcc. text. ' seetli me.'
' i e., in wursliiping them.
400
WORKS OF ST. CHRYSOSTOM.
[Homily XXVI.
the revelations, there was given to me a thorn
in the flesh, a messenger of Satan, to buffet
me."
What sayest thou ? He that counted not the
kingdom to be any thing ; no, nor yet hell in
respect of his longing after Christ ; did he deem
honor from the many to be any thing, so as
both to be lifted up and to need that curb con-
tinually? for he did not say, ' that he " might "
buffet' me,' but "that he" may " buffet^ me."
Yet who is there would say this ? What then is
the meaning of what is said ? When we have
explained what is meant at all by the " thorn,"
and who is this "messenger of Satan," then
will we declare this also. There are some then
who have said that he means a kind of pain in
the head which was inflicted of the devil; but,
God forbid ! For the body of Paul never could
have been given over to the hands of the devil,
seeing that the devil himself submitted to the
same Paul at his mere bidding ; and he set him
laws and bounds, when he delivered over the
fornicator for the destruction of the flesh, and he
dared not to transgress them. What then is the
meaning of what is said? An adversary is called
in the Hebrew, Satan ; and in the third Book
of Kings the Scripture has so termed such as
were adversaries; and speaking of Solomon,
says, 'In his days there was no Satan,' that is,
no adversary, enemy, or opponent, (i Kings v,
4.) What he says then is this : God would not
permit the Preaching to progress, in order to
check our high thoughts ; but permitted the
adversaries to set upon us. For this indeed was
enough to pluck down his high thoughts ; not so
that, pains in the head. And so by the " mess-
enger of Satan," he means Alexander the cop-
persmith, the party of Hymenseus and Philetus,
all the adversaries of the word ; those who con-
tended with and fought against him, those that
cast him into a prison, those that beat him, that
led him away to death^ ; for they did Satan's
business. As then he calls those Jews children
of the devil, who were imitating his deeds, so
also he calls a " messenger of Satan " every one
that opposeth. He says therefore, " There was
given to me a thorn to buffet me ; " not as if God
putteth arms into such men's hands, God for-
bid ! not that He doth chastise or punish, but
for the time alloweth and permitteth them.*
* Ko\a(j)i(TTfj
'' )CoAa(/)i'^n-
^ andyvTav.
' [Chrysostom's view of this peculiar trial of the Apostle,
although held by most of the Greek fathers and by some eminent
scholars of later ages (Erasmus, Calvin, Fritzsche, Reiche, etc.)
does not seem satisfactory. There was nothing peculiar to Paul
in the trials and temptations incident to the Apostolic office, for
they were shared by all his companions, nor do they seem to be
properly expressed by "a stake in the flesh," or as some prefer to
render " for the flesh," which naturally suggests that the affliction
was a bodily ailment, something that caused pain and made the
discharge of his duties burdensome. Bp. I.ightfoot (Com. on
Galatians, pp. 186, 187) suggests that the circumstances imply
that the malady was acute and severe; that it wa> in some way
[3.] Ver. 8. "Concerning this thing I be-
sought the Lord thrice."
That is, oftentimes. This also is a mark of
great lowliness of mind, his not concealing that
he could not bear those insidious plottings, that
he fainted under them and was reduced to pray
for deliverance.
Ver. 9. " And He said unto me. My grace is
sufficient for thee ; for my power is made per-
fect in weakness."
That is to say, ' It is sufficient for thee that
thou raisest the dead, that thou curest the blind,
that thou cleansest lepers, that thou workest
those other miracles ; seek not also exemption
from danger and fear and to preach without
annoyances. But art thou pained and dejected
lest it should seem to be owing to My weakness,
that there are many who plot against and beat
thee and harass and scourge thee ? Why this very
thing doth show My power. " For My power,"
He saith, "is made perfect in Aveakness," when
being persecuted ye overcome your perse-
cutors ; when being harassed ye get the better
of them that harass you ; when being put in
bonds ye convert them that put you in bonds.
Seek not then more than is needed.' Seest thou
how he himself assigns one reason, and God
another ? For he himself says, " Lest I should be
exalted overmuch, there was given to me a
thorn ; " but he says that God said He permitted
it in order to show His power. ' Thou seekest
therefore a thing which is not only not needed,
but which also obscureth the glory of My power.'
For by the words, " is sufficient for thee," He
would signify this, that nothing else need be
added, but the whole was complete. So that
from this also it is plain that he does not intend
pains in the head; for in truth they did not
preach when they were sick, for they could not
preach when ill ; but that harassed and perse-
cuted, they overcame all. 'After having heard
this then,' he says,
" Most gladly therefore will I glory in my
weaknesses." For that they may not sink down,
when those false Apostles are glorying over their
contrary lot^ and these are suffering persecution,
he shows that he shineth all the brighter for
humiliating as intended to check spiritual pride ; that as a grievous
hindrance to the Gospel it was a trial to his constancy and resolu-
tion ; that it was of such a nature that it could not be concealed
from others ; and that it was continuous or recurrent. All attempts
to define it more closely — Chrysostom on this page mentions one,
"pains in the head" — fail as being purely conjectural. But the
fullest knowledge on the subject however it might gratify curiosity
could add nothing to the instructiveness of the case as it stands.
That the most honored of all philanthropists, the chiefest of the
twelve, the most distinguished of Christ's followers should require
to be buffeted with such a chronic bodily ailment ; that the most
earnest prayers could not succeed in securing its removal ; and
yet that grace was bestowed on him to bear it, and bestowed in
such measure that he could even rejoice in what was painful and
glory in infirmities, is a lesson of Christian experience that has.
been full of comfort and edification in all ages of the church. To
this we owe the noble Christian paradox which to myriads of bur-
dened souls has been a well-spring of comfort and peace, When I
AM WEAK, THEN AM I STRONG. C]
' €7ri Toi^ kvavrloi'i
Homily XXVL]
HOMILIES ON SECOND CORINTHIANS.
aoi
this, and that thus the power of God shines
forth the rather, and what happens is just
matter for glorying. Wherefore he says, " Most
gladly therefore will I glory." ' Not as there-
fore sorrowing did I speak of the things which
I enumerated, or of that which I have just now
said, " there was given to me a thorn ; " but as
priding myself upon them and drawing to
myself greater power.' ^Vherefore also he adds,
" That the strength of Christ may rest upon
me." Here he hints at another thing also,
namely, that in proportion as the trials waxed
in intensity, in the same proportion the grace
was increased and continued.
Ver. lo. " Wherefore I take pleasure in
many weaknesses."^ Of what sort? tell me.
"In injuries, in persecutions, in necessities, in dis-
tresses."
Seest thou how he has now revealed it in the
clearest manner ? For in mentioning the
species of the infirmity he spake not of fevers,
nor any return^ of that sort, nor any other bod-
ily ailment, but of " injuries, persecutions, dis-
tresses." Seest thou a single-minded soul?
He longs to be delivered from those dangers ;
but when he heard God's answer that this befit-
teth not, he was not only not sorry that he was
disappointed of his prayer, but was even glad.
Wherefore he said, "I take pleasure," ' I rejoice,
I long, to be injured, persecuted, distressed for
Christ's sake.' And he said these things both to
check those, and to raise the spirits of these that
they might not be ashamed at Paul's sufferings.
For that ground^ was enough to make them shine
brighter than all men. Then he mentions
another reason also.
'■' For when I am weak, then am I strong."
' Why marvellest thou that the power of God
is then conspicuous? I too am strong "then ; " '
for then most of all did grace come upon him.
" For as His sufferings abound, so doth our
consolation abound also." (Chap. i. 5.)
[4.] Where affliction is, there is also conso-
lation ; where consolation, there is grace also.
For instance when he was thrown into the
prison, then it was he wrought those marvellous
things ; when he was shipwrecked and cast away
upon that barbarous country, then more than
ever was he glorified. When he went bound
into the judgment-hall, then he overcame even
the judge. And so it was too in the Old Testa-
ment ; by^ their trials the righteous flourished.
So it was with the three children, so with Daniel,
with Moses, and Joseph ; thence did they all
shine and were counted worthy of great crowns.
For then the sonl also is purified, when it is
afflicted for God's sake : it then enjoys greater
' Rec. text 'in weaknesses.'
' nepioSov.
* Or, amidst.
assistance as needing more help and worthy of
more grace. And truly, before the reward
which is proposed to it by God, it reaps a
rich harvest of good things by becoming philo-
sophic. For affliction rends pride away and
prunes out all listlessness and e.xerciseth'^ unto
patience : it revealeth the meanness of human
things and leads unto much philosophy. For
all the passions give way before it, envy, emu-
lation, lust, rule,^ desire of riches, of beauty^,
boastfulness, pride, anger ; and the whole
remaining swarm of these distempers. And if
thou desirest to see this in actual working, I
shall be able to show thee both a single individ-
ual and a whole people, as well under affliction
as at ease ; and so to teach thee how great
advantage cometh of the one, and how great list-
lessness from the other.
For the people of the Hebrews, when they
were vexed and persecuted, groaned and
, besought God, and drew down upon themselves
I great influences* from above : but when they
j waxed fat, they kicked. The Ninevities again,
j when they were in the enjoyment of security,
so exasperated God that He threatened to pluck
up the entire city from its foundations :
I but after they had been humbled by that
preaching, they displayed all virtue^. But
if thou wouldest see also a single individual,
consider Solomon. For he, when deliberating with
anxiety and trouble concerning the government
of that nation, was vouchsafed that vision : but
when he was in the enjoyment of luxury, he
slid into the very pit of iniquity. And what
did his father? When was he admirable and
passing belief? W^as it not when he was in
trials? And Absalom, was he not sober-minded,
whilst still an exile ; but after his return, became
both tyrannical and a parricide ? And what
did Job? He indeed shone even in prosperity,
but showed yet brighter after his affliction.
And why must one speak of the old and ancient
things ? for if one do but examine our own state
at present, he will see how great is the advant-
age of affliction. For now indeed that we are
in the enjoyment of peace, we are become
supine, and lax*" and have filled the Church with
countless evils ; but when we were persecuted, we
were more sober-minded, and kinder, and more
earnest, and more ready as to these assemblies
and as to hearing. For what fire is to gold,
that is affliction unto souls; wiping away filth,
rendering men clean, making them bright and
shining. It leadeth unto the kingdom, that
unto hell. And therefore the one way is broad,
the other narrow. Wherefore also. He Himself
' SvfaareCa
"^ <TtjitJ.a.TitiV
* fiOlTriv
402
WORKS OF ST. CHRYSOSTOM.
[Homily XXVI.
said, " In the world ye shall have tribulation,"
(John xvi. ^2.) as though he were leaving some
great good behind unto us. If then thou art a
disciple, travel thou the straight and narrow
way, and be not disgusted nor discouraged. '
For even if thou be not afflicted in that way ;
thou must inevitably be afflicted on other
grounds, of no advantage to thee. For the
envious man also, and the lover of money, and
he that burneth for an harlot, and the vain-
glorious, and each one of the rest that follow
whatsoever is evil, endureth many dishearten-
ings and afflictions, and is not less afflicted than
they who mourn. And if he doth not weep nor
mourn, it is for shame and insensibility: since
if thou shouldest look into his soul, thou wilt
see it filled with countless waves. Since then
whether we follow this way of life or that, we
must needs be afflicted : wherefore choose we
not this way which along w*ith affliction bring-
eth crowns innumerable? For thus hath God
led all the saints through affliction and distress,
at once doing them service, and securing the
rest of men against entertaining a higher opin-
ion of them than they deserve. For thus it
was that idolatries gained ground at first ; men
being held in admiration beyond their desert.
Thus the Roman senate decreed Alexander^ to
be the thirteenth God, for it possessed the privi-
lege of electing and enrolling Gods. For
instance, when all about Christ had been
reported, the ruler of the nation^ sent to inquire,
whether they would be pleased to elect Him
also a God. They however refused their con-
sent, being angry and indignant that previous
to their vote and decree, the Power of the Cruc-
ified flashing abroad had won over the whole
world to its own worship. But thus it was ordered
even against their will that the Divinity of
Christ was not proclaimed by man's decree, nor
was He counted one of the many that were by
them elected. For they counted even boxers to
be Gods, and the favorite of Hadrian ; after
whom the city Antinous is named. For since
death testifies against their moral nature, the
devil invented another way, that of the soul's
immortality ; and mingling therewith that exces-
sive flattery, he seduced many into impiety.
And observe what wicked artifice. When we
advance that doctrine for a good purpose, he
overthrows our words ; but when he himself is
desirous of framing an argument for mischief,
he is very zealous in setting it up. And if any
one ask, ' How is Alexander a God.? Is he not
dead? and miserably too?' 'Yes, but the soul
is immortal ? ' he replies. Now thou arguest
* a7ro5v(77re'Tet
' That Alexander the Great had at any rate a temple dedicated
to him, is mentioned by Lampridius.
' See Tertull. A/>o/. Oxf. Trans, p. 13. and note. Justin Martyr
mentions Pilate's Report. Eusebius, Hi'si. Eccles. ii. 2. gives the
same account as from Tertullian, which Chrysostom here gives.
and philosophizest for immortality, to detach
men from the God Who is over all : but when
we declare that this is God's greatest gift, thou
persuadest thy dupes that men are low and grov-
elling, and in no better case than the brutes.
And if we say, 'the Crucified lives,' laughter
follows immediately : although the whole world
proclaims it, both in old time and now; in old
time by miracles, now by converts ; for truly
these successes are not those of a dead man :
but if one say, ' Alexander lives,' thou believest,
although thou hast no miracle to allege.
[5.] 'Yes,' one replies; ' I have ; for when
he lived he wrought many and great achieve-
ments ; for he subdued both nations and cities,
and in many wars and battles he conquered,
and erected trophies.'
If then I shall show [somewhat] which he
when alive never dreamed of, neither he, nor
any other man that ever lived, what other proof
of the resurrection wilt thou require ? For that
whilst alive one should win battles and victo-
ries, being a king and having armies at his
disposal, is nothing marvelous, no, nor startling
or novel ; but that after a Cross and Tomb one
should perform such great things throughout every
land and sea, this it is which is most especially
replete with such amazement, and proclaims
His divine and unutterable Power. And Alex-
I ander indeed after his decease never restored again
his kingdom which had been rent in pieces and
quite abolished : indeed how was it likely he,
dead, should do so ? but Christ then most of all
set up His after He was dead. And why speak
I of Christ ? seeing that He granted to His dis-
ciples also, after their deaths, to shine? For, tell
me, where is the tomb of Alexander? show it
me and tell me the day on which he died.
But of the servants of Christ the very tombs are
glorious, seeing they have taken possession of
the most loyal city ; and their days are well
known, making festivals for the world. And
his tomb even his own people know not, but this
man's'* the very barbarians know. And the
tombs of the servants of the Crucified are more
splendid than the palaces of kings; not for the
size and beauty of the buildings, (yet even in
this they surpass them,) but, what is far more,
in the zeal of those who frequent them. For he
that wears the purple himself goes to embrace
those tombs, and, laying aside his pride, stands
begging the saints' to be his advocates with God,
and he that hath the diadem implores the tent-
maker and the fisherman, though dead, to be
his patrons. Wilt thou dare then, tell me, to
* St. Paul's as Mr. Field supposes.
' This pas.sage should have been mentioned in the note at the end
of Horn, vi, on the Statues. Tr. p. 134. See also on Statues,
Horn, i Tr. p. 4. and on Rom. xvi. 5. Horn. xxxi. Tr- p. 486.
Compare also St Augustine," On Care for the DPMd,' where he dis-
cusses the question, whether burial at a Martyr's Memorial is pre-
ferable.
Homily XXVII.]
HOMILIES ON SECOND CORINTHIANS.
403
call the Lord of these dead ; whose servants
even after their decease are the patrons of the
kings of the world? And this one may see take
place not in Rome only, but in Constantinople
also. For there also Constantine the Great, his
son considered he should be honoring with
great honor, if he buried him in the porch of
the fisherman; and what porters are to kings in
their palaces, that kings are at the tomb to
fisherman. And these indeed as lords of the
place occupy the inside, whilst the others as
though but sojourners and neighbors were glad
to have the gate of the porch assigned them ;
showing by what is done in this world, even to
the unbelievers, that in the Resurrection the
fisherman will be yet more their superiors. For
if here it is so in the burial [of each], much
more will it in the resurrection. And their
rank is interchanged ; kings assume that of ser-
vants and ministers, and subjects the dignity of
kings, yea rather a brighter still. And that
this is no piece of flattery, the truth itself
demonstrates; for by those these have become
more illustrious. For far greater reverence is
paid to these tombs than to the other royal sepul-
chres ; for there indeed is profound solitude,
whilst here there is an immense concourse. But
if thou wilt compare these tombs with the royal
palaces, here again the palm remains ' with
them. For there indeed there are many who
keep off, but here many who invite and draw
to them rich, poor, men, women, bond, free ;
there, is much fear ; here, pleasure unutterable.
'But,' saith one, 'it is a sweet sight to look
on a king covered with gold and crowned,
and standing by his side, generals, commanders,
captains of horse and foot, lieutenants. Well,
but this of ours is so much grander and more
awful that that must be judged, compared with
it, to be stage scenery' and child's play. For
the instant thou hast stepped across the thresh-
hold, at once the place sends up thy thoughts to
heaven, to the King above, to the army of the
Angels, to the lofty throne, to the unapproach-
able glory. And here indeed He hath put in
the ruler's power, of his subjects to loose one,
and bind another ; but the bones of the saints
possess no such pitiful and mean authority, but
that which is far greater. For they summon
demons and put them to the torture, and loose
from those bitterest of all bonds, them that are
bound. What is more fearful than this tribunal ?
Though no one is seen, though no one piles the
sides of the demon, yet are tliere cries, and tear-
ings^, lashes, tortures, burning tongues, because
the demon cannot endure that marvellous power.
And they that once wore be dies, are victorious
over bodiless powers ; [their] dust and bones
and ashes rack those invisible natures. And
therefore in truth it is that none would ever
travel abroad to see the palaces of kings, but
many kings and have often traveled to see this
spectacle. For the Martyries^ of the saints exhibit
outlines and symbols of the judgment to come :
in that demons are scourged, men chastened
and delivered. Seest thou the power of saints,
even dead ? seest thou the weakness of sinners,
even living ? Flee then wickedness, that thou
mayest have power over such ; and pursue vir-
tue with all thy might. For if the case be thus
here, consider what it will be in the world to
come. And as being evermore possessed with
this love, lay hold on the life eternal ; where-
unto may we all attain, through the grace
and love towards men of our Lord Jesus Christ,
with Whom to the Father together with the
Holy Ghost, be glory, might, honor, now and
ever, and world without end. Amen.
HOMILY XXVII
2 CoR. xii. II.
I am become foolish in glorying ; ye compelled me ;
I ought to have been commended of you.
for
Having fully completed what he had to say
about his own praises, he did not stay at this ;
but again excuses himself and asks pardon for
for what he said, declaring that his doing so was
of necessity and not of choice. Still neverthe-
less, although there was necessity, he calls him-
self " a fool." And when he began indeed, he
cr<77VT7i/.
said, " As foolish receive me,"and"as in foolish
ness ; " but now, leaving out the 'as,' he calls
himself "foolish." For after he had established
the point he wished by saying what he did, he
afterwards boldly and unsparingly grapples with
all failing of the sort, teaching all persons that
none should ever praise himself where there is
no necessity, seeing that even where a reason
for it existed, Paul termed himself a fool [ for
- <Tnafiflyfj.oi.
' liapTvpia. See Bingham's AnIiqxtU. book viii. ch. I. p. 8.
[The name given to a church erected over the grave of a Martyr.]
404
WORKS OF ST. CHRYSOSTOM.
[Homily XXVII.
SO doing]. Then he turns the blame also of his j
so speaking not upon the false Apostles, but j
wholly upon the disciples. For ''ye," he saith,
"compelled me." ' For if they gloried, but
were not by doing so leading you astray nor
causing your destruction, I should not have been
' thus led on to descend unto this discussion : but
because they were corrupting the whole Church,
with a view to your advantage I was compelled
to become foolish.' And he did not say, ' For
1 feared lest if they obtained the highest estima-
tion with you, they should sow their doctrines,'
yet this indeed he set down above when he said,
"I fear, lest by any means, as the serpent
deceived Eve, so your minds should be corrup-
ted." (Chap. xi. 3.) Here however he does
not so express himself, but in a more command-
ing manner and with more authority, having
gained boldness from what he had said, " For
I ought to have been commended of you."
Then he also assigns the reason ; and again he
meitions not his revelations nor his miracles
only, but his temptations also.
'•For in nothing was I behind the chiefest
Apostles." See how he here too again speaks
out with greater authoritativeness. For, before
indeed he said, "I reckon I am not a whit
behind," but here, after those proofs, he now
boldly speaks out asserting the fact, as I said,
thus absolutely. Not that even thus he departs
from the mean, nor from his proper character.
For as though he had uttered something great
and exceeding his deserts, in that he numbered
himself with the Apostles, he thus again speaks
modestly, and adds,
Ver. 12. "Although I be nothing, the signs
of an Apostle were wrought among you."
'Look not thou at this,' he says, 'whether I
be mean and little, but whether thou hast not
enjoyed those things which from an Apostle it
was meet thou shouldest enjoy.' Yet he did
not say 'mean,' but what was lower, "noth-
ing." For where is the good of being great,
and of use to nobody? even as there is no
advantage in a skilful physician if he heals none
of those that be sick. ' Do not then,' he says,
' scrutinize this that I am nothing, but consider
that, that wherein ye ought to have been bene-
fitted, I have failed in nothing, but have given
proof of mine Apostleship. There ought then
to have been no need for me to say aught.' Now
he thus spoke, not as wanting to be com-
mended, (for how should he, he who counted
heaven itself to be a small thing in comparison
with his longing after Christ ?) but as desiring
their salvation. Then lest they should say,
' And what is it to us, even though thou wast
not a whit behind the very chiefest Apostles?'
he therefore added,
"The signs of an Apostle were wrought
among you in all patience, and by signs and won-
ders. ' ' Amazing ! what a sea of good works
hath he traversed in a few words ! And observe
what it is he puts first, " patience." For this
is the note of an Apostle, bearing all things
nobly. This then he expressed shortly by a
single word ; but upon the miracles, which were
not of his own achieving, he employs more.
For consider how many prisons, how many
stripes, how many dangers, how many conspira-
cies, how many sleet-showers of temptations,
how many civil, how many foreign wars, how
many pains, how many attacks he has implied
here in that word, "patience!" And by
"signs" again, how many dead raised, how
many blind healed, how many lepers cleansed,
how many devils cast out ! Hearing these things,
let us learn if we happen upon a necessity for
such recitals to cut our good deeds short, as he
too did.
[2.] Then lest any should say, 'Well! if
thou be both great, and have wrought many
things, still thou hast not wrought such great
things, as the Apostles have in the other
Churches,' he added,
Ver. 13. " For what is there wherein ye were
made inferior to the rest of the Churches? "
'Ye were partakers,' he says, ' of no less
grace than the others.' But perhaps some one
will say, ' What can be the reason that he turns
the discourse upon the xApostles, abandoning
the contest against the false Apostles ? ' Because
he is desirous to erect their spirits yet further,
and to show that he is notonly superior to them,
but not even inferior to the great Apostles.
Therefore, surely, when he is speaking of those
he says, "I am more ; " but when he compares
himself with the Apostles, he considers it a
great things not to be "behind," although he
labored more than they. And thence he shows
that they insult the Apostles, in holding him
who is their equal second to these men.
"Except it be that I myself was not a bur-
den to you?" Again he has pronounced their
rebuke with great severity. And what follows
is of yet more odious import.
" Forgive me this wrong." Still, neverthe-
less, this severity contains both words of love
and a commendation of themselves; if, that is,
they consider it a wrong done to them, that the
Apostle did not consent to receive aught from
them, nor relied on them enough to be support-
ed by them. 'If,' says he, 'ye blame me for
this: ' he did not say, ' Ye blame me wrongly,'
but with great sweetness, ' I ask your pardon,
forgive me this fault.' And observe his pru-
dence. For because the mooting this continu-
ally tended to bring disgrace upon them, he
continually softens it down ; saying above, for
Homily XXVII. ]
HOMILIES ON SECOND CORINTHIANS.
405
instance, " As the truth of Christ is in me, this
boasting shall not be stopped in me;" (Chap,
xi. 10.) then again, " Because I love you not?
God knoweth But that I may cut off occasion
from them that desire occasion, and that where-
in they glory, they may be found even as we."
(Chap. xi. II, 12.) And in the former Epistle;
"What is my reward then? " Verily, ''that when
I preach the Gospel, I may make the Gospel with-
out charge." (i Cor. ix. 18.) And here ; " For-
give me this wrong." For every where he
avoids showing that it is on account of their
weakness he taketh not [from them] ; and here,
not to wound them. And therefore here he
thus expresses himself; 'If ye think this to be
an offense, I ask forgiveness.' Now he spoke
thus, at once to wound and to heal. For do
not say this, I pray thee ; ' If thou meanest to
wound, why excuse it ? but if thou excusest it,
why wound ? ' For this is wisdom's part, at
once to lance, and to bind up the sore. Then
that he may not seem, as he also said before, to
be continually harping upon this for the sake of
' receiving from them, he remedies this [suspi-
cion], even in his former Epistle, saying, "But
I write not these things that it may be so done
in my case ; for it were good for me rather to
die, than that any man should make my glory-
ing void; " (i Cor. ix. 15.) but here with more
sweetness and gentleness. How, and in what
manner ?
Ver. 14 " Behold this is the third time I
am ready to come to you, and I will not be a
burden to you ; for I seek not yours, but you :
for the children ought not to lay up for the
(parents, but the parents for the children."
What he says is this ; * It is not because I do
not receive of you that I do not come to you ;
nay, I have already come twice, and I am pre-
pared to come this third time, " and I will not
be a burden to you.' " And the reason is a
■ noble one. For he did not say, ' because ye
■ are mean,' ' because ye are hurt at it,' ' because
" ye are weak : ' but what ? ' ' For I seek not
yours, but you." ' I seek greater things ; souls
instead of goods ; instead of gold, salvation.'
Then because there still hung about the matter
some suspicion, as if he were displeased at
them ; he therefore even states an argument.
For since it was likely they would say, ' Can
you not have both us and ours ? ' he adds with
P much grace this excuse for them, saying, " For
the children ought not to lay up for the parents,
but the parents for the children ; " instead of
teachers and disciples, employing the term
parents and children, and showing that he does
as a matter of duty what was not of duty. For
Christ did not so command, but he says this to
spare them ; and therefore he adds also some-
thing further. Fur he did not only say that " the
children ought not to lay up," but also that the
parents ought to. Therefore since it is meet to
give,
Ver. 15. "I will most gladly spend and be
spent for your souls."
* For the law of nature indeed has com-
manded the parents to lay up for the children ;
but I do not do this only, but I give myself also
besides.' And this lavishness of his, the not '
only not receiving, but giving also besides, is
not in common sort but accompanied with great
liberality, and out of his own want ; for the
words, "I will be spent," are of one who
would imply this. ' For should it be necessary
to spend my very flesh, I will not spare it for
your salvation.' And that which follows con-
tains at once accusation and love, " though the
more abundantly I love you, the less I beloved."
' And I do this,' he says, ' for the sake of those
who are beloved by me, yet love me not equally.'
Observe then, now, how many steps there are
in this matter^ He had a right to receive,
but he did not receive ; here is good work the
first : and this, though in want ; [good work]
the second ; and though preaching to them,
the third ; he gives besides, the fourth ; and ■
not merely gives, but lavishly^ too, the fifth ;
not money only, but himself, the sixth ; for
those who loved him not greatly, the seventh ;
and for those whom he greatly loved, the
eighth.
[3.] Let us then also emulate this man ! For
it is a serious charge, the not loving even ; but
becomes more serious, when although one is
loved he loveth not. For if he that loveth one
that loveth him be no better than the publicans ;
(Matt. v. 46.) he that doth not so much as this
ranks with the beasts ; yea rather, is even
below them. What sayest thou, O man ? Lov-
est thou not him that loveth thee ? What then
dost thou live for ? Wherein wilt thou be of
use hereafter^? in Avhat sort of matters? in
public ? in private ? By no means : for noth-
ing is more useless than a man that knows net
to love. This law even robbers have oftentimes
respected, and murderers, and housebreakers ;
and having only taken salt with one, have
been made his friends^ letting the board change
their disposition, and thou that sharest not salt
only, but words and deeds, and comings in
and goings out, with him, dost thou not love ?
Nay : those that li\e impurely lavish even
whole estates on their strumpets ; and thou
who hast a worthy love, art thou so cold, and
weak, and unmanly, as not to be willing to love,
even when it costs thee nothing ? ' And who,*
one asks, 'would be so vile, who such a wild
' Or, his conduct.
' AoiTTor
* ^cTCTafai'TO
4o6
WORKS OF ST. CHRYSOSTOM.
[Homily XXVII.
beast, as to turn away from and to hate him
that loves him ? ' Thou dost well indeed to
disbelieve it, because of the unnaturalness of
the thing ; but iC I shall show that there are
many such persons, how shall we then bear the
shame? For when thou speakest ill of
liim whom thou lovest, when thou hearest
another speak ill of him and thou defend-
est him not, when thou grudgest that he
should be well accounted of, what sort of
a fection is this ? And yet it is not sufficient
I-roof of love, not grudging, nor yet again
njt being at enmity or war with, but only sup-
porting' and advancing him that loves thee:
l)ut when a man does and says everything to pull
down his neighbor even, what can be more
wretched than such a spirit ? Yesterday and
the day before his friend, thou didst both con-
verse and eat with him : then because all at
once thou sawest thine own member highly
thought of, casting off the mask of friendship,
thou didst put on that of enmity, or rather of
madness. For glaring madness it is, to be
annoyed at the goodness of neighbors ; for this is
the act of mad and rabid dogs. For like them,
these also fly at all men's faces, exasperated
with envy. Better to have a serpent twining
about one's entrails than envy crawling in us.
For that it is often possible to vomit up by
means of medicines, or by food to quiet : but
envy twineth not in entrails but harboreth in
the bosom of the soul, and is a passion hard to
be effaced. And indeed if such a serpent were
within one, it would not touch men's bodies so
long as it had a supply of food ; but envy,
even though thou spread for it ever so endless a
banquet, devoureth the soul itself, gnawing on
every side, tearing, tugging, and it is not
possible to find any palliative whereby to make
it quit its madness, save one only, the adversity
of the prosperous ; so is it appeased, nay rather,
not so even. For even should this man suffer
adversity, yet still he sees some other prosper-
ous, and is possessed by the same pangs, and
everywhere are wounds, everywhere blows.
For it is not possible to live in the world and
not see persons well reputed of. And such
is the extravagance of this distemper, that
even if one should shut its victim up at home,
he envies the men of old who are dead.
Now, that men of the world should feel in
this way, is indeed a grievous thing, yet it is
not so very dreadful ; but that those who are
freed from the turmoils of busy life should be
possessed by this distemper, — this is most griev-
ous of all. And I could have wished indeed
to be silent : and if silence took away too the
disgrace of those doings, it were a gain to say
truyicpoTeii'
eicirojuijrti'OjUfc'i-ujf
nothing : if however, though I should hold my
peace the doings will cry out more loudly than
my tongue, no harm will accrue from my
words, because of their parading^ these evils
before us, but possibly some gain and advan-
tage. For this distemper has infected even the
Church, it_ has turned everything topsy-turvy,
and dissevered the connection of the body, and
we stand opposed to each other, and envy sup-
plies us arms. Therefore great is the disrup-
tion. For if when all build up, it is a great
thing if our disciples stand ; when all at once
are pulling down, what will the end be ?
[4.] What doest thou, O man ? Thou
thinkest to pull down thy neighbor's ; but
before his thou puUest down thine own. Seest
thou not them that are gardeners, that are hus-
bandmen, how they all concur in one object ?
One hath dug the soil, another planted, a
third carefully covered the roots, ancther water-
eth what is planted, another hedges it round
and fortifies it, another drives off the cattle ;
and all look to one end, the safety of the plant.
Here, however, it is not so : but I plant indeed
myself, and another shakes and disturbs
[the plant.] At least, allow it to get nicely
fixed, that it may be strong enough to resist the
assault. Thou destroyest not my work, but
abandonest thine own. I planted, thou ought-
est to have watered. If then thou shake it
it, thou hast torn it up by the roots, and hast
not wherein to display thy watering. But thou
seest the planter highly esteemed. Fear not :
neither am I anything, nor thou. "For
neither is he that planteth nor he that watereth
any thing ; " (i Cor. iii. 7.) one's is the work,
God's. So it is with Him thou fightest and
warrest, in plucking up what is planted.
Let us then at length come to our sober
senses again, let us watch. For I fear not so
much the battle without, as the fight within ;
for the root also, when it is well fitted into the
ground, will suffer no damage from the winds ;
but if it be itself shaken, a worm gnawing
through it from within, the tree will fall, even
though none molest it. How long gnaw we
the root of the Church like worms ? For of
earth such imaginings are begotten also, or rather
not of earth, but of dung, having corruption for
their mother ; and they cease not from the
detestable flattery that is from women^. Let us
at length be generous men, let us be champions
of philosophy, let us drive back the violent
career of these evils. For I behold the mass
of the Church prostrate now, as though it were
a corpse. And as in a body newly dead, one
may see eyes and hands and feet and neck and
head, and yet no one limb performing its proper
'OldLat. ' we cease not ;' in either case he means, ' preachers
cease not to court such flattery.'
Homily XXVII.]
HOMILIES ON SECOND CORINTHIANS.
407
office ; so, truly, here also, all who are here are
of the faithful, but their faith is not active; for
we have quenched its warmth and made the
body of Christ a corpse. Now if this sounds
awful when said, it is much more awful when it
appears in actions. For we have indeed the
name of brothers, but do the deeds of foes ; and
whilst all are called members, we are divided
against each other like wild beasts. I have said
this not from a desire to parade our condition,
but to shame you and make you desist. Such
and such a man goes into a house ; honor is
paid to him ; thou oughtest to give God thanks
because thy member is honored and God is
glorified; but thou doest the contrary: thou
speakest evil of him to the man that honored
him, so that thou trippest up the heels of both,
and, besides, disgracest thyself. And where-
fore, wretched and miserable one ? Hast thou
heard thy brother praised, either amongst men
or women ?^ Add to his praises, for so thou
shalt praise thyself also. But if thou overthrow
the praise, first, thou hast spoken evil of thy-
self, having so acquired an ill character, and thou
hast raised him the higher. When thou hearest
I one praised, become thou a partner in what is
said ; if not in thy life and virtue, yet still in
rejoicing over his excellencies. Hath such an
one praised? Do thou too admire : so shall he
praise thee also as good and candid. Fear not.
as though thou wast ruining thine own interest
by thy praises of another : for this is [rather]
the result of accusation of him. For mankind
is of a contentious spirit ; and when it sees thee
speaking ill of any, it heaps on its praises, wish-
ing to mortify by so doing ; and reprobates these
that are accusers, both in its own mind and to
others. Seest thou what disgrace we are the
causes of to ourselves ? how we destroy and rend
the flock? Let us at length be members (of
one another), let us become one body. And
let him that is praised repudiate the praises, and
transfer the encomium to his brother ; and let
him that hears another praised, feel pleasure to
himself. If we thus come together ourselves,
we shall also draw unto ourselves the Head ; but
if we live parted- from each other, we shall also
puf from us the aid which comes from thence;
and when that is put aside, the body will receive
great damage, not being bound together^ from
above. That this then may not happen, let us,
banishing ill will and envy, and despising what
the many may think of us, embrace love and
concord. For thus we shall obtain both the
present good things and those to come ; where-
unto may we all attain, through the grace and
love towards men of our Lord Jesus Christ, with
Whom to the Father together with the Holy
Ghost, be glory, might, honor, now and forever,
and world without end. Amen.
HOMILY XXVIII
2 Cor. XI I. 16 — 18.
But be it so, I myself did not burden you : but being
crafty, I caught you with guile. Did I take advan-
tage of you by any one of them whom I have sent
unto you ? I exhorted Titus, anc^ with him I sent
the brother. Did Titus take any advantage of you ?
Walked we not by the same spirit ? walked we not
in the same steps ?
Paul has spoken these words very obscurely,
but not without a meaning or purpose. For
seeing he was speaking about money, and his
defence on that score, it is reasonable that what
he says must be wrapt in obscureness. What
then is the meaning of what he says ? He had
said, ' I received not, nay I am ready even to
give besides, and to spend ; ' and much dis-
course is made on this subject both in the former
Epistle and in this. Now he says something
else, introducing the subject in the form of
' bene J inserts, 'and hast been grieved," but the insertion is n^i
cojntenanced by the MSS.
an objection and meeting it by anticipation.*
What he says is something like this; ' I indeed
have not made a gain of you : but perhaps some
one has it to say that I did not receive [of you]
indeed myself, but, being crafty, I procured
those who were sent by me to ask for something
of you as for themselves', and through them I
myself received, yet keeping myself clear of
seeming to receive, by receiving through others.
But none can have this to say either ; and you
are witnesses.' Wherefore also he proceeds by
question, saying, " I exhorted Titus, and with
him I sent the brother. Did Titus make a gain
of you ? " 'walked he not just as I walked.'
That is to say, neither did he receive. Seest
tliouhow intense a strictness [is here], in that he
'■' 6lUtKl.trfi€VOi.
' ci7 oiKftov npoffunov.
4o8
WORKS OF ST. CHRYSOSTOM.
[Homily XXVIII.
not only keeps himself clear of that receiving,
but so modulates those also who are sent by him
that he may not give so much as a slight pretence
to those who were desirous of attacking him. For
this is far greater than that which the Patriarch
did. (Gen. xiv. 24.) For he indeed, when he
had returned from his victory, and the king
woukl have given him the 'spoil, refused to
accept aught save what the men had eaten ; but
this man neither himself enjoyed [from them]
his necessary food, nor allowed his partners to
partake of such : thus abundantly stopping the
mouths of the shameless. Wherefore he makes
no assertion, nor does he say that they did not
receive either; but what was far more than this,
he cites the Corinthians themselves as witnesses
that they had received nothing, that he may
not seem to be witnessing in his own person,
but by their verdict; which course we are
accustomed to take in matters fully admitted and
about which we are confident. ' For tell me,'
he says, ' Did any one of those who were sent
by us make unfair gain^ of you ? ' He did not
say, ' Did any one receive aught from you ? '
but he calls the things ' unfair gain ; ' attacking
them and shaming them exceedingly, and show-
ing that to receive of an unwilling [giver] is
'unfair gain.' And he said not 'did Titus?'
but, "did any?" 'For ye cannot say this
either,' he says,' that such an one certainly did
not receive, but another did. No single one of
those who came did so.' " I exhorted Titus."
Tliis too is severely^ said. For he did not say,
' I sent Titus,' but, ' I exhorted ' him ; showing
that if he had received even, he would have
done so justly ; but, nevertheless, even so he
remained pure. Wherefore he asks them again,
saying, " Did Titus take any advantage of you ?
Walked we not by the same spirit?" What
means, "by the same spirit?" He ascribes
the whole to grace and sliows that the whole of
this praise is the good result not of our labors,
but of the gift of the Spirit and of Grace. For
it was a very great instance of grace that
although both in want and hunger they would
receive nothing for the edification of the dis-
ciples. "Walked we not in the same steps?"
That is to say, they did not depart the least
from this strictness, but preserved the same
rule entire.
[2.] Ver. 19. "Again, think )'e that we are
excusing ourselves unto you ? "^
Seest thou how he is continually in fear, lest
he should incur the suspicion of flattery ? Seest
thou an Apostle's prudence, how constantly he
mentions this? For he said before, "We
commend not ourselves again, but give you
occasion to glory ; " (2 Cor. v. 12.) and in the
commencement of the Epistle, " Do we need
letters of commendation ? " (ib. iii. i.)
" But all things are for your edifying."
Again he is soothing them. And he does not
here either say clearly, ' on this account we
receive not, because of your weakness;' but,
'in order that we may edify you;' speaking
out indeed more clearly than he did before, and
revealing that wherewith he travailed ; but yet
without severity. For he did not say, ' because
of your weakness ; ' but, ' that ye may be edified. '
Ver. 20. " For I fear, lest by any means
when I come, I should not find you such as I
would, and should myself be found of you such
as ye would not."
He is going to say something great and
offensive. And therefore he also inserts this
excuse [for it], both by saying, " All things are
for your edifying," and by adding, "I fear,"
softening the harshness of what was presently
going to be said. For it was not here out of
arrogance nor the authority of a teacher, but
out of a father's tender concern, when he is
more fearful and trembling than the sinners
themselves at that which is likely to reform
them. And not even so does he run them
down or make an absolute assertion ; but says
doubtingly, " lest by any means when I come,
I should not find you such as I v/ould." He
did not say, ' not virtuous,' but " not such as I
would," everywhere employing the terms of affec-
tion. And the words, "I should find," are of
one who would express what is out of natural
expectation, as are also those, " I shall be found
by you." For the thing is not of deliberate
choice, but of a necessity originating with you.
Wherefore he says, ' ' I should be found such as ye
would not." He said not here, "such as I would
not," but, with more severity, " such as ye wish
not." For it would in that case become his own
will, not indeed what he would first have willed,
but his will nq,vertheless. For he might indeed
have said again, ' such as I would not,' and so
have showed his love : but he wishes not to
relax* his hearer. Yea rather, his words would
in that case have been even harsher ; but now
he has at once dealt them a smarter blow and
j showed liimself more gentle. For this is the
1 characteristic of his wisdom ; cutting more
deeply, to strike more gently. Then, because
he had spoken obscurely, he unveils his mean-
ing, saying,
"Lest there be strife, jealousy, wraths,
backbitings, wliisperings, swellings."^
And what he might well put first, that he
^ n\rjKTiKui^.
» The words in the Rec Text here omitted, ' We speak before
God in Christ,' are found above, where this text is quoted Horn
vi. p 311 [They are undoubtedly genuine. C]
' The Received Text has ' factions' after '
after 'swellings,' which Chrysostoni omits.
rLiths,' and ' tumults '
HOMILV XXVllI ]
HOMILIES ON SECOND CORINTHIANS.
409
puts last : for they were very proud' against
him. Therefore, that he may not seem prin-
cipally to be seeking his own, he first mentions
what was common. For all these things were
gendered of envy, their slanderings, accusa-
tions, dissensions. For just like some evil
root, envy produced wrath, accusation, pride,
and all those other evils, and by them was
increased further,
Ver. 21. And "lest when I come again, my
God should humble me among you."
And the word "again," too, is as smiting
them. For he means, ' What happened before
is enough;' as he said also in the beginning [of
the Epistle], " to spare you, I came not as yet
to Corinth." (Chap. i. 18, 23.) Seest thou
how he shows both indignation and tender
affection ? But what means, ' ' will humble me ? "
And yet this is glorious rather, to accuse, to
take vengeance, to call to account, to be seated
in the place of judge ; howbeit he calls it a
humbling. So far was he from being ashamed
of that [cause of] humbling, because, "his
bodily presence was weak, and his speech of no
account," that he wished to be even for ever in
that case, and deprecated the contrary. And
he says this more clearly as he proceeds ; and
he counts this to be especially humbling, to be
involved in such a necessity as the present, of
punishing and taking vengeance. And where-
fore did he not say, ' lest when I come I shall
be humbled,' but, " lest when I come my God
will humble me." ' Because had it not been for
His sake, I should have paid no attention nor
been anxious. For it is not as possessing
authority and for my own pleasure, that I
demand satisfaction, ^ but because of His com-
mandment.' Now above, indeed, he expressed
himself thus, "I shall be found;" here, how-
ever, he relaxes and adopts milder and gentler
language, saying,
' ' I shall mourn for many of them who have
sinned." Not simply, "who have sinned,"
but,
" Who have not repented." And he said not,
'all,' but "many;" nor made it clear who
these were either, thereby making the return
unto repentance easy to them ; and to make it
plain that a repentance is able to right trans-
gressions, he bewails those that repent not, those
who are incurably diseased, those whocontinue in
their wounds. Observe then Apostolic virtue,
in that, conscious of no evil in himself, he
laments over the evils of others and is humbled
for other men's transgressions. For this is the
especial mark of a teacher, so to sympathize
with the calamities of his disciples, and to
mourn over the wounds of those who are under
' antvoovvTO
him. Then he mentions also the specific sin.
" Of the lasciviousness and uncleanness which
they committed." Now in these words he
alludes indeed to fornication; but if one care-
fully examine the subject, every kind of sin can
be called by this name. For although the for-
nicator and adulterer is preeminently styled
unclean, yet still the other sins also produce
uncleanness in the soul. And therefore it is
that Christ also calls the Jews unclean, not
charging them with fornication only, but with
wickedness of other kinds as well. Wherefore
also He says that they made the outside clean,
and that " not the things which enter in defile
the man, but those which come out from him ; "
(Mat. XV. II.) and it is said in another place,
"Every one that is proud in heart is unclean
before the Lord." (Prov. xvi. 5. LXX.)
[3.] For nothing is purer than virtue, nothing
I uncleaner than vice ; for the one is brighter
than the sun, the other more stinking than mire.
And to this they will themselves bear witness,
who are wallowing in that mire and living in
that darkness ; at any rate, when one prepares
them a little to see clearly. For as long as they
are by themselves, and inebriate with the pas-
sion, just as if living in darkness they lie in
unseemly wise to their much infamy, conscious
even then where they are, although not fully ;
but after they have seen any of those who live
in virtue reproving them or even showing him-
self, then they understand their own wretched-
ness more clearly ; and as if a sunbeam had
darted upon them, they cover up their own
unseemliness and blush before those who know
of their doings, yea, though the one be a slave
and the other free, though the one be a king
and the other a subject. Thus when Ahab saw
Elijah, he was ashamed, even when he^ had as
yet said nothing; standing convicted by the
mere sight of him ; and when his accuser was
silent, he pronounced a judgment condemnatory
of himself; uttering the language of such as are
caught, and saying, "Thou hast found me, O
mine enemy ! " (i Kings xxi. 20.) Thus Elijah
himself conversed with that tyrant then with
great boldness. Thus Herod, unable to bear the
shame of those reproofs, (which [shame] the
sound of the prophet's tongue with mighty and
transparent clearness exposed more evidently,)
cast John into the prison : like one who was
naked and attempting to put out the light, that
he might be in the dark again ; or rather he
himself dared not put it out, but, as it were,
placed it in the house under a bushel ; and that
wretched and miserable woman compelled it to
be done. But not even so could they cover the
reproof, nay, they lit it up the more. For both
'Elijah.
4IO
WORKS OF ST. CHRYSOSTOM.
LHUMILY XXVllI.
they that asked, ' Wherefore doth John dwell in
prison?' learnt the reason, and all they that
since have dwelt on land or sea, who then lived,
or now live, and who shall be hereafter, both
have known and shall know clearly these
wicked tragedies, both that of their lewdness
and that of their bloodguiltiness, and no time
shall be able to wipe out the remembrance of
them.
So great a thing is virtue : so immortal is its
memory, so completely even by words only
doth it strike down its adversaries. For where-
fore did he cast him into the prison ? Wherefore
did he not despise him? Was he going to drag
him before the judgment-seat ? Did he demand
vengeance upon him for his adultery ? Was not
what he said then simply a reproof? Why then
doth he fear and tremble ? Was it not words
and talk merely? But they stung him more
than deeds. He led him not to any judgment-
seat, but he dragged him before that other tribu-
nal of conscience ; and he sets as judges upon
him all who freely gave their verdicts in their
thought. Therefore the tyrant trembled, unable
to endure the lustre of virtue. Seest thou how
great a thing is philosophy? It made a prisoner
more lustrous than a king, and the latter is
afraid and trembles before him. He indeed
only put him in bonds ; but that polluted woman
rushed on to his slaughter also, although the
rebuke was leveled rather against him, [than
herself.] For he did not then meet "her"
and say, 'Why cohabitest thou with the king?'
not that she was guiltless, (how should she be
so ?) but he wished by that other means to put all
to rights. Wherefore he blamed the king, and
yet not him with violence of manner. For he
did not say, ' O polluted and all-polluted and
lawless and profane one, thou hast trodden
under foot the law of God, thou hast despised
the commandments, thou hast made thy might
law.' None of these things; but even in his
rebukings great was the gentleness of the man,
great his meekness. For, "It is not lawful for
thee," he says, "to have thy brother Philip's
wife." The words are those of one who teach-
eth rather than reproveth, instructeth rather
than chasteneth, who composeth to order rather
than exposeth, who amendeth rather than
trampleth on him. But, as I said, the light is
hateful to the thief, and the mere sight of the
just man is odious to sinners ; "for he is griev-
ous unto us even to behold." (Wisd. ii. 15.)
For they cannot bear his radiance, even as dis-
eased eyes cannot bear the sun's. But to many
of the wicked he is grievous not to behold only,
but even to hear of. And therefore that pol-
luted and all-polluted woman, the procuress of
her girl, yea rather her murderess, although
she had never seen him nor heard his voice,
rushed on to his slaughter ; and prepareth her
whom she brought up in lasciviousiiss to pro-
ceed also to murder, so extravagantly did she
fear him.
[4.] And what says she? "Give me here
in a charger the head of John the Baptist. "
(Mat. xiv. 8.) Whither rushest thou over preci-
pices, wretched and miserable one ? What ? is
the accuser before thee? is he in sight and
troubleth thee ? Others said, " He is grievous
unto us even to behold ; " but to her, as I said,
he was grievous to even hear of. Wherefore she
saith, "Give me here in a charger the head of
John. " And yet because of thee he inhabits a
prison, and is laden with chains, and thou art
free to wanton over thy love and to say, ' So com-
pletely have I subdued the king, that though
publicly reproached he yielded not, nor desisted
from his passion, nor tore asunder his adulter-
ous connection with me, but even put him that
reproached him in bonds. ' Why art thou mad
and rabid, when even after that reproof of his sin
thou retainest thy paramour ? Why seekest thou
a table of furies, and preparest a banquet of aveng-
ing demons? Seest thou how nothirg-worth,*
how cowardly, how unmanly, is vice ; how when
it shall most succeed, it then beccmes more
feeble ? For this woman was not so much dis-
turbed before she had cast John into prison, as
she is troubled after he is bound, and she is
urgent, saying, "Give me here in a charger the
head of John. " And wherefore so ? ' I fear, '
she says, ■ lest there be any^ hushing up of his
murder, lest any should rescue him from his
peril. ' And wherefore requirest thou not the
whole corpse, but the head ? ' The tongue, '
she says, ' that pained me, that I long to see
silent. ' But the contrary will happen, as indeed
it also hath done, thou wretched and miserable
one ! it will cry louder afterwards, when it is
cut out. For then indeed it cried in Judsea
onlv, but now it will reach to the ends of the
world ; and wheresoever thou enterest into a
church, whether it be among the Moors, or
among the Persians, or even unto the British
isles themselves, thou hearest John crying, " It
is not lawful for thee to have thy brother Phillip's
wife. " But she, unknowing to reason in any
such way, urges and presses,^ and thrusts on the
senseless tyrant to the murder, fearing lest he
change his mind. But from this too learn thou
again the power of virtue. Not even when he
was shut up and bound and silent, does she bear
the righteous man. Seest thou how weak a thing
vice is ? how unclean ? For in the place of meats
it bringeth in a human head upon a charger.
What is more polluted, what more accursed.
* ovoa^jtti'ov
Homily XXIX.]
HOMILIES ON SECOND CORINTHIANS.
411
what more immodest, than that damsel ? what a
voice she uttered in that theatre of the devil, in
that banquet of demons ! Seest thou this tongue
and that ; the one bringing healthful medicines,
the other one with poison on it, and made the
purveyor to a devilish banquet. But wherefore
did she not command him to be murdered
within there, at the feast, when her pleasure
would have been greater? She feared lest if he
should comethitherandbeseen, heshould change
them all by his look, by his boldness. There-
fore surely it is that she demandeth his head,
wishing to set up a bright trophy of fornication ;
and give it to her mother. Seest thou the wages
of dancing, seest thou the spoils of that deviUsh
plot? I mean not the head of John, but her
paramour himself. For if one examine it care-
fully, against the king that trophy was set up,
and the victress was vanquished, and the
beheaded was crowned, and proclaimed victor,
even after his death shaking more vehemently
the hearts of the offenders. And that what I
have said is no [mere] boast, ask of Herod him-
self; who, when he heard of the miracles of
Christ, said, "This is John, he is risen from the
dead : and therefore do these powers work in
him. " (Mat. xiv. 2.) So lively^ was the fear, so
abiding the agony he retained ; and none had
power to cast down the terror of his conscience,
but that incorruptible Judge continued to take
him by the throat, and day by day to demand
of him satisfaction for the murder. Knowing,
then, these things, let us not fear to suffer evil,
but to do evil; for that indeed is victory, but
this defeat.
Wherefore also Paul said, " Why not rather
take wrong, why not rather be defrauded. Nay,
ye yourselves do wrong, and defraud, and that
your brethren." For by the suffering evil [come]
those crowns, those prizes, that proclamation [of
victory]. And this may be seen in all the saints.
Since then they all were thus crowned, thus pro-
claimed, let us too travel this road, and let us
pray indeed that we enter not into temptation ;
but if it should come, let us make stand with
much manliness and display the proper readi-
ness of mind, that we may obtain the good
things to come, through the grace and love towards
men of our Lord Jesus Christ, with Whom to the
Father, together with the Holy Ghust, be glory,
might, honor, now and for ever, and world
without end. Amen.
HOMILY XXIX
2 Cor. xiii. i.
This is the third time I am coming to you. At the mouth
of two witnesses or three shall every word be estab-
lished.
The wisdom' of Paul and his much tender
affection, one may observe in many other cir-
cumstances, but especially in this, his being so
abundant and vehement in his admonitions, but
so tardy and procrastinating in his punishments.
Fur he did not chastise them immediately on
their sinning, but warned them once and again;
and not even so, upon their paying no attention,
does he exact punishment, but warns again, say-
ing, " This is the third time I am coming to
you ; " and ' before I come I write again.' Then,
that his procrastinating may not produce indiffer-
ence,'^ see how he corrects this result also, by
threatening continually and holding the blow
suspended over them, and saying, " If I come
again I will not spare;" and "lest when I
come again I should mourn for many." These
things, then, he doeth and speaketh, in this too
^ f^iAotrot^iai'.
imitating the Lord of all : because that God also
threateneth indeed continually and warneth
often, but not often chastiseth and punisheth.
And so in truth also doth Paul, and therefore he
said also before, " To spare you I came not as
yet to Corinth." What is, "to spare you?"
Lest finding you to have sinned and to continue
unamended, I should visit with chastisement
and punishment. And here, " This is the third
time I am coming to you. At the mouth of two
witnesses or three shall every word be estab-
lished." He joins the unwritten to the written,
as he has done also in another place, saying,
" He that is joined to an harlot is one body ;
for the twain," saith He, "shall become one
flesh." (i Cor. vi. 16.) Howbeit, this was
spoken of lawful marriage ; but he diverted its
application* imto this thing' conveniently, so as
to terrify them the more. And so he doth here
also, setting his comings and his warnings in
the place of witnesses. And what he says is
' i. e Fornication.
412
WORKS OF ST. CHRYSOSTOxM.
[Homily XXIX.
this : ' I spoke once and again when I was with
you ; I speak also now by letter. And if indeed
ye attend to me, what I desired is accomplished :
but if ye pay no attention, it is necessary hence-
forth to stop speaking, and to inflict the pun-
ishment.' Wherefore he says,
Ver. 2. "I have said beforehand, and I do
say beforehand when I was present the second
time ; so now being absent I write to them that
sinned heretofore and to all the rest, that if I
come again, I will not spare."
' For if at the mouth of two witnesses or
three every word shall be established, and I
have come twice and spoken, and speak now
also by this Epistle; it follows, I must after this
keep my word.^ For think not, I pray you,
that my writing is of less account than my com-
ing ; for as I spoke when present, so now I write
also when absent.' Seest thou his fraternal
solicitude ? Seest thou forethought becom-
ing a teacher ? He neither kept silence nor
punished, but he both foretells often, and con-
tinues ever threatening, and puts off the punish-
ment, and if they should continue unamended,
then he threatens to bring it to the proof. ' But
what didst thou tell them before when present, and
when absent writest ? ' " That if I come again,
I will not spare." Having showed before that
he is unable to do this unless he is compelled,
and having called the thing a mourning, and a
humbling ; (for he saith, " lest my God should
humble me before you, and I should mourn for
them that have sinned heretofore, and not re-
pented ; — Chap. xii. 21.) and having made his
excuse unto them, namely, that he had told
them before, once and twice and thrice, and that
he does and contrives all he can so as to hold back
the punishment, and by the fear of his words to
make them better, he then used this unpleasing
and terrifying expression, " If I come again, I
will not spare." He did not say, ' I will avenge
and punish and exact satisfaction : ' but again
expresses even punishment itself in paternal lan-
guage ; showing his tender affection, and his
heart to be grieved along with them ; because
that he always to "spare " them put off. Then
that they may not think now also that there will
be again a putting off, and merely a threat in
words, therefore he both said before, " At the
mouth of two witnesses or three shall every word
be established ; " and [now], " If I come again,
I will not spare." Now what he means is this :
' I will no longer put off, if (which God forbid)
I find you unamended ; but will certainly visit
it, and make good what I have said.'
[2.] Then with much anger and vehement in-
dignation against those who make a mock of him
as weak, and ridicule his presence, and say, " his
presence is weak, and his speech of no account ; "
' aK-r}8evaai.
(Chap. x. 10.) aiming his efforts^ at these men,
he says,
Ver. 3. " Seeing that ye seek a proof of Christ
that speaketh in me."
For he said this, dealing at once a blow at
these, and at the same time lashing those^ also.
Now what he means is this ; ' Since ye are de-
sirous of proving whether Christ dwelleth in me,
and call me to an account, and on this score
make a mock of me as mean and despicable, as I
were destitute of that Power ; ye shall know that
we are not destitute, if ye give us occasion, which
God forbid.' What then ? tell me. Dost thou
therefore punish, because they seek a proof?
' No,' he says ; for had he sought this, he would
have punished them at the first on their sinning,
and would not have put off. But that he does
not seek this, he has shown more clearly as he
proceeds, saying, " Now I pray that ye do no
evil, not that we may appear approved, but that
ye may be approved, though we be as repro-
bates." (Ver. 7.)
He doth not employ those words then as
assigning a reason,* but rather in indignation,
rather as attacking those that despise him.
' For,' he says, ' I have no desire indeed to give
you such a proof, but if you yourselves should
furnish cause and should choose to challenge me,
ye shall know by very deeds.' And observe
how grievous he makes what he says. For he
said not, ' Since ye seek a proof of me,' but
" of Christ that speakest in me, showing that it
was against Him they sinned." And he did not
say merely, 'dwelling in me,' but "speaking
in me," showing that his words are spiritual.
But if he doth not display His power nor punish,
(for thenceforward the Apostle transferred what
he said from himself to Christ, thus making his
threat more fearful,) it is not from weakness;
for He can do it : but from long suffering. Let
none then think His forbearance to be weakness.
For why marvellest thou that He doth not now
proceed against sinners, nor in his forbearance
and long suffering exacts satisfaction, seeing that
He endured even to be crucified, and though
suffering such things punished not ? Where-
fore also he added,
Ver. 3, 4. " Who to you-ward is not weak,
but is mighty in you. For though He was
crucified through weakness, yet He liveth
through the Power of God."
These words have much obscurity and give
disturbance to the weaker sort. Wherefore it
is necessary to unfold them more clearly, and
to explain the signification of the expression
as to which the obscurity exists, that no one
may be offended, even of the simpler sort.
^ a-/ror€iv6fj.cvo^.
' i e. the Corinthians themselves.
* aiTto\oyiKOis.
Homily XXIX.]
HOMILIES ON SECOND CORINTHIANS.
413
What then, at all, is that which is here said,
and what the term "weakness" designates,
and in what signification it is used, it is neces-
sary to learn. For the term is indeed one,
but it has many meanings. For bodily
sickness is termed ' weakness : ' whence it is
even said in the Gospel, "Behold, he whom
Thou lovest is weak, "^ (John xi. 3, 4.) con-
cerning Lazarus ; and He Himself said, " This
weakness is not unto death ; " and Paul, speak-
ing of Epaphras, " For indeed he was weak
nigh unto death, but God had mercy on him ; "
(Phil. ii. 27.) and of Timothy, " Use a little
wine for thy stomach's sake and thine often
weaknesses." (i Tim. v. 23.) For all these
denote bodily sickness. Again, the not being
established firmly in the faith is called ' weak-
ness ; ' the not being perfect and complete.
And denoting this Paul said, "Him that is
weak in the faith receive ye but not to doubtful
disputations : " (Rom. xiv. i, 2.) and again,
"One believeth that he may eat all things;
another, who is weak, eateth herbs," denoting
him who is weak in the faith. Here then are
two significations of the term ' weakness ; '
there is yet a third thing which is called ' weak-
ness.' What then is this ? Persecutions,
plottings, insults, trials, assaults. And denot-
ing this Paul said, " For this thing I besought
the Lord thrice. And He said unto me, My
grace is sufficient for thee : for My power is
made perfect in weakness." (Chap, xii., 8, 9.)
What is "in weakness?" In persecutions,
in dangers, in trials, in plottings, in deaths.
And denoting this he said. Wherefore, I take
pleasure in weakness.^ Then showing what
kind of weakness he means, he spake not
of fever, nor of doubt about the faith ; but
what? "in injuries, in necessities, in dis-
tressses, in stripes, in imprisonments, that the
power of Christ may rest upon me. For when
I am weak, then am I strong." (Chap. xii. 10.)
That is to say ' when I am persecuted, when I am
driven up and down, when I am plotted against,
then am I strong, then the rather I prevail over,
and get the better of them that plot against me.
because that grace resteth upon' me, more largely,
It is then in this third sense that Paul useth ' ' weak-
ness ; " and this is what he means by it ; aim-
ing again, as I said also before, at that point,
his seeming to them to be mean and contempt-
ible. For indeed he had no desire to boast,
nor to seem to be what he really was, nor yet to
display the power which he possessed of punish-
ing and revenging ; whence also he was
accounted to be mean. When then as so
accounting they were going on in great indiffer-
ence and insensibility, and repented not of
' avBevfl, A. v. is sick.
' A. v. infirtnities.
their sins, he seizes a favorable opportunity,
discourses with much vigor upon these points
also, and shows that it was not from weakness
he did nothing, but from long-suffering.
[3.] Then, as I said, by transferring the
argument from himself to Christ, he enhances
their fear, he increases his threat. And what
he says is this ; ' for even supposing I should
do something and chastise and take vengeance
on the guilty ones, is it I that chastise and take
vengeance ? it is He that dwelleth in me,
Christ Himself. But if ye do not believe this,
but are desirous of receiving a proof by deeds
of Him that dwelleth in me, ye shall know
presently; "For he is not weak to you-ward,
but is even powerful." ' And wherefore added
he "to you-ward," seeing He is mighty every-
where ? for should He be minded to punish
unbelievers, He is able ; or demons, or any-
thing whatsoever. What then is the import of
the addition ? The expression is either as
shaming them exceedingly by remembrance of
the proofs they have already received ; or else
as declaring this, that meanwhile He shows His
power in you who ought to be corrected. As
he said also in another place, " For what have
I to do to judge them also that are without ? "
(i Cor. V. 12.) ' For those that are without,' he
says, ' He will then call to account in the day of
judgment, but you even now, so as to rescue you
from that punishment. ' But nevertheless even this
instance of his solicitude, although arising
from tender affection, observe how he combines
with fear and much anger, saying, " Who to
you-ward is not weak, but is powerful in you."
A^er. 4. "For though He was crucified
through weakness, yet He liveth through the
Power of God."
What is, "though He Avas crucified through
weakness ? " ' For though He chose,' he says,
' to endure a thing which seems to carry a
notion of weakness, still this in no way breaks
in upon^ His Power. That still remains invin-
cible, and that thing which seemeth to be of
weakness, hath nothing harmed it, nay this very
thing itself shows His Power most of all, in
that He endured even such a thing, and yet His
Power was not mutilated.'^ Let not then the
expression "weakness" disturb thee; for else-
where also he says, " The foolishness of God is
wiser than men, and the weakness of God is
stronger than men ; " (i Cor. i. 25.) although in
God is nothing either foolish or weak : but he
called the Cross so, as setting forth the concep-
tion of the unbelieving regarding it. Hear him,
at least, interpreting himself. "For the preach-
ing of the Cross is to them that perish foolish-
ness, but unto us which are saved it is the pow-
* jiaKOTTTCt.
' Ti<puiTripiia8Ti.
414
WORKS OF ST. CHRYSOSTOM.
[Homily XXIX.
er of God." (lb. i8.) And again; "But we
preach Christ crucified, unto the Jews a stumb-
luig-block, and unto the Greeks foolishness; but
unto them which are called, both Jews and
Greeks, Christ the power of God and the wis-
dom of God." (lb. 23, 24.) And again;
" But the natural man receiveth not the things
of the Spirit, for they are foolishness unto him."
(i. Cor. ii. 14.) Observe, how in every place
he e.xpresseth the conception of the unbelieving,
who look upon the Cross as foolishness and
weakness. And so, in truth, here also he
means not "weakness" really such, but what
was suspected to be such with the unbelieving.
He doth not then say this, that because
He was weak He was crucified. Away
with the thought ! P'or that He had it in His
power not to have been crucified He showed
throughout ; when He now cast men down pros-
trate, now turned back the beams of the sun,
and withered a fig-tree, and blinded their eyes
that came against Him, and wrought ten thou-
sand other things. What then is this which he
says, ' ' through weakness ! ' ' That even although
He was crucified after enduring peril and
treachery, (for we have showed that peril and
treachery are called weakness,) yet still He was
nothing harmed thereby. And he said this to
draw the example unto his own case. For since
the Corinthians beheld them persecuted, driven
about, despised, and not avenging nor visiting
it, in order to teach them that neither do they
so suffer from want of power, ^ nor from being
unable to visit it, he leads on the argument up
to The Master, because 'He too,' saith he,
' was crucified, was bound, suffered ten thousand
things, and He visited them not, but continued
to endure things which appeared to argue weak-
ness, and in this way displaying His Power, in
that although He punishes not nor requites. He
is not injured any thing at all. For instance,
the Cross did not cut asunder His life, nor yet
impeded His resurrection, but He both rose
again and liveth.' And when thou hearest of
the Cross and of life, expect to find the doc-
trine concerning the Incarnation, 2 for all that is
said here hath reference to that. And if he
says "though the Power of God," it is not as
though He were Himself void of strength to
quicken His flesh ; but it was indifferent with
him to mention either Father or Son. For when
he said, "the Power of God, he said by His
own Power. For that both He Himself raised
it up and sustains it, hear Him saying,
" Destroy this temple, and in three days I will
raise it up." (John ii. 19.) But if that which is
His, this he^ saith to be the Father's, be not
aToviav.
' i e. Paul
disturbed; "For," He saith, "all My Father's
things are Mine." (John xvi. 15.) And again,
"All Mine are Thine, and Thine are Mine."
(lb. xvii. 10.) 'As then He that was crucified
was nothing harmed,' he says, ' so neither are
we when persecuted and warred against;' where-
fore also he adds,
" For even we also if^ we are weak in Him,
yet we shall live with Him through the Power
of God. "5
What is the meaning of "we are weak in
Him?" We are persecuted, are driven here
and there, suffer extremity. But what is " with
Him?" 'Because of the preaching,' he says,
' and our faith in Him. But if for His sake we
undergo what is sad and disagreeable, it is quite
plain that we shall what is pleasant also : ' and
so he added, "but we are saved with Him by
the Power of God."
[4.] Ver. 5, 6. "Try your own selves,
whether ye be in the faith, prove your own
selves. Know ye not as to your own selves, that
Christ is in you, unless indeed ye be reprobate?
But I hope that ye shall know that we are not
reprobate."
For since by what he has said he hath shown
that even if he does not punish, it is not because
he hath not Christ in himself, but because he
intimates His long-suffering. Who was crucified
and yet avenged not Himself; he again, in
another manner, produces the same effect, and
still more irrefragably,^ establishing his argument
by the disciples. ' For why speak I of myself,'
he says ' the teacher, who have so much care
upon me and am entrusted with the whole world
and have done such great miracles. For if ye
will but examine yourselves who are in the rank
of disciples, ye will see that Christ is in you
also. But if in you, then much more in your
teacher. For if ye have faith, Christ is in you
also.' For they who then believed wrought
miracles. Wherefore also he added, " Try your
own selves, prove your own selves, whether ye be
in the faith. Know ye not as to your own selves,
unless indeed that Christ is in you, ye be repro-
bate?" 'But if in you, much more in your
teacher ? ' He seems to me here to speak of the
" faith " which relates to miracles. ' For if ye
have faith,' he says, " Christ is in you, except
ye have become reprobates." Seest thou how
again he terrifies them, and shows even to super-
fluity that Christ is with Him. For he seems to
me to be here alluding to them, even as to their
lives. For since faith is not enough [by itself ] to
draw down the energy of the Spirit, and he had
said that ' " if ye are in the faith " ye have Christ
in you,' and it happened that many who had faith
* «i om. R. T.
' ' Toward you ' R T.
^ Ik ■ir\eiovo% mpiovaias
Homily XXIX.]
HOMILIES ON SECOND CORINTHIANS.
415
were destitute of that energy ; in order to solve
the difficuhy, he says, "except ye l)e repro-
bate," except [that is] ye are corrupt in life.
" But I hope that ye shall know that we are
not reprobate." What followed naturally was
to have said, "but if ye have become repro-
bate, yet we have not." He doth not, however,
say so, for fear of wounding them, but he hints
it in an obscure manner, without either making
the assertion thus, ' ye are reprobate,' or pro-
ceeding by question and saying, 'But if ye are
reprobate,' but leaving out even this way of put-
ting it by question, he indicates it obscurely by
adding, " But I hope that ye shall know that we
are not reprobate." Here also again, great is the
threat, great the alarm. ' For since ye desire,' he
says, * in this way, by your own punishment to re-
ceive the proof, we shall have no difficulty in
giving you that demonstration.' But he does not
indeed so express himself, but with more weight
and threatening. "But I hope that ye shall
know that we are not reprobate." ' For ye
ought indeed,' he saith, 'to have known even
without this what we are,^ and that we have
Christ speaking and working in us ; but since
ye desire to receive the proof of it by deeds also,
ye shall know that we are not reprobate.' Then
when he has held the threat suspended over
their heads, and brought the punishment now
up to their doors, and has set them a trembling,
and made them look for vengeance ; see how
again he sweetens down his words and soothes
their fear, and shows his unambitious temper,
his tender solicitude towards his disciples, his
high-principledness of purpose, his loftiness and
fieedom from vain-glory. For he exhibits all
these qualities in what he adds, saying,
Ver. 7, 8, 9. " Now I pray to God that ye
do no evil, not that we may appear approved,
but that ye may do that which is honorable,
though we be as reprobate. For we can do
nothing against the truth but for the truth. For
we rejoice when we are weak, and ye are strong.
For this also we pray for even your perfecting.
[5.] What can be equal to this soul ? He was
despised, he was spit upon, he was ridiculed, he
was mocked, as mean, as contemptible, as a
braggart, as boastful in his words but in his
deeds unable to make even a little show ; and
although seeing so great a necessity for showing
his own power, he not only puts off, not only
shrinks back, but even prays that he may not fall
into such a position. For he says, " I pray that
ye do no evil, not that we may appear approved,
but that ye may do that which is honorable,
though we be as reprobate. " AVhat is it he says?
' I entreat God. I beseech Him, ' he says, 'that
I may find no one unreformed, may find no one
that has not repented? yea, rather, not this
alone, but that none may have sinned at all.
For, ' he says, ' that ye have done no [evil], but
if ye have perchance sinned, then that ye may
have changed your conduct, and been before-
hand with me in reforming, and arresting all
wrath. For this is not what I am eager about,
that we should be approved in this way, but
clean the contrary, that we should not appear
approved. For if ye should continue, ' he says,
'sinning and not repenting, it will be necessary
for us to chastise, to punish, to maim your bod-
ies ; (as happened in the case of Sapphira and of
Magus ;) and we have given proof of our power.
But we pray not for this, but the contrary, that
we may not be shown to be approved in this way^
that we may not in this way exhibit the proof of
the power which is in us, by chastising you and
punishing you as sinning and as incurably dis-
eased, but what? "That ye should do that
• which is honorable, " we pray for this, that ye
should ever live in virtue, ever in amendment ;
"and we should be as reprobate," not display-
ing our power of punishing. ' And he said not,
"reprobate" for he would not " be " reprobate,
even though he did not punish, nay rather for
this very reason he would be " approved ; " ' but
even if some suspect us, ' he says, ' on account
of our not displaying our power, to be contempt-
ible and cast away, we care nothing for this.
Better we should be so deemed of by those, than
display the power which God hath given to us
in those stripes, and in that unreformedness of
heart. '
" For we can do nothing against the truth, but
for the truth." For that he may not seem
[merely] to be gratifying them, (for this is what
one who was void of vain-glory might do,) but
to be doing what the nature of the thing de-
manded, he added this, "for we can do noth-
ing against the truth." 'For if we find you,'
he says, ' in good repute, having driven away
your sins by repentance and having boldness
towards God ; we shall not be able thereafter,
were we never so willing, to punish you, but
.should we attempt it even, God will not work
, with us. For to this end gave He us our power
I that the judgment we give should be true and
righteous, not contrary to the truth.' Seest
, thou how in every way he can, he makes what he
I says void of offensiveness, and softens the harsh-
ness of his menace ? Moreover as he has eagerly
endeavored this, so is he desirous also to show
that his mind was quite joined' to them ; where-
fore also he added, "For we rejoice when we
are weak and ye are strong, and this also we
pray for even your perfecting. " ' For mcst
certainly, ' he says, ' we cannot do any thing
against the truth, that is, punish you if you are
well pleasing [to God] ; besides, because we
Ta >)/bi«T6pa.
t^KtiOititfrff.
4i6
WORKS OF ST. CHRYSOSTOM.
[Homily XXIX.
cannot, we therefore do not wish it, and even
desire the contrary. Nay, we are particularly
glad of this very thing, when we find you giv-
ing us no occasion to show that power of ours
for punishment. For even if the doing of such
things shows men glorious and approved and
strong ; still we desire the contrary, that ye
shouid be approved and unblamable, and that
we should never at any time reap the glory thence
arising.' Wherefore he says, "For we are
glad when we are weak." What is, " are
weak?" 'When we may be thought weak. '
Not when we are weak, but when we are
thought weak ; for they were thought so by
their enemies, because they displayed not their
power of punishing. ' But still we are glad,
when your behavior is of such a sort as to give
us no pretence for punishing you. And it is a
pleasure to us to be in this way considered weak,
so that only ye be blameless ; ' wherefore he
adds, "and ye are strong, " that is, 'are ap-
proved, are virtuous. And we do not only wish
for this, but we pray for this, that ye may be
blameless, perfect, and afford us no handle. '
[6.] This is paternal affection, to prefer the
salvation of the disciples before his own good
name. This is the part of a soul free from vain-
glory ; this best releaseth from the bonds of the
body and makes one to rise aloft from earth to
heaven, the being pure from vain-glory ; just as
therefore the contrary leadeth unto many sins.
For it is impossible that one who is not pure
from vain-glory, should be lofty and great and
noble ; but he must needs grovel on the ground,
and do much damage, whilst the slave of a pol-
luted mistress, more cruel than any barbarian.
For what can be fiercer than she who, when
most courted, is then most savage? Even wild
beasts are not this, but are tamed by much
attention. But vain-glory is quite the contrary,
by being contemned she is made tame, by being
honored she is made savage and is armed against
her honorer. The Jews honored her and were
punished with exceeding severity ; the disciples
slighted her and were crowned. And why
speak I of punishment and trowns ? for to this
very point of being seen to be glorious, it con-
tributes more than any thing, to spit upon vain-
glory. And thou shalt see even in this world
that they who honor it are damaged, whilst those
who slight it are benefited. For tiie disciples
who slighted it, (for there is no obstacle to our
using the same example again,) and preferred
the things of God, outshine the sun, having
gained themselves an immortal memory even
after their death ; whilst the Jews who crouchedi
to it are become cityless, heartless, degraded,
fugitives, exiles, mean, contemptible. Do thou,
therefore, if thou desirest to receive glory, repel
glory ; but if thou pursuest glory, thou shalt
miss glory. And, if ye will, let us also try this
doctrine in worldly matters. For whom do we
make sport of in our jests ? Is it not of those
whose minds are set upon it ? Certainly then,
these men are the most entirely destitute of it,
having countless accusers and being slighted by
all. And whom do we admire, tell me ; is it
not those who despise it ? Certainly then, these
are they that are glorified. For as he is rich,
not who is in need of many things, but who is
in need of nothing ; so he is glorious, not who
loveth glory, but who despiseth it ; for this glory
is but a shadow of glory. No one having seen
a loaf painted, though he should be pressed
with hunger ever so much, will attack the pic-
ture. Neither then do thou pursue these shad-
ows, for this is a shadow of glory, not glory.
And that thou mayest know that this is the man-
ner of it and that it is a shadow, consider this
that it must be so, when the thing hath a bad
name amongst men, when all consider it a thing
to be avoided, they even who desire it ; and
when he who hath it and he covets it are ashamed
to be called after it. ' Whence then is this
desire, ' saith one, ' and how is the passion
engendered ? ' By littleness of soul, (for one
ought not only to accuse it, but also to correct
it,) by an imperfect mind, by a childish judg-
ment. Let us then cease to be children, and let
us become men : and let us every where pursue
the reality, not the shadows, both in wealth, and
in pleasure, and in luxury, and in glory, and in
power ; and this disease will cease, and many
others also. For to pursue shadows is a mad-
man's part. Wherefore also Paul said, "Awake
up righteously and sin not. " (i Cor. xv. 34.)
For there is yet another madness, sorer than
that caused by devils, than that from frenzy.
For that admits of forgiveness, but this is desti-
tute of excuse, seeing the soul itself is corrupted
and its right judgment lost ; and that of frenzy
indeed is an affection of the body, but this mad-
ness hath its seat in the artificer mind. As then
of fevers those are sorer, yea incurable, which
seize upon firm bodies and lurk in the recesses^
of the nerves and are hidden away in the veins,
so truly is this madness also, seeing it lurks in
the recesses of the mind itself, perverting and
destroying it. For how is it not clear and evi-
dent madness, yea, a distemper sorer than any
madness, to despise the things which abide for-
ever, and to cling with great eagerness to those
which perish ? For, tell me, if one were to
chase the wind or try to hold it, should we not
say that he was mad ? And what ? if one should
grasp a shadow and neglect the reality j^ if one
' Tuii" a\r]0iav.
Homily XXX.]
HOMILIES ON SECOND CORINTHIANS.
417
should hate his own wife and embrace her
shadow ; or loathe his son and again love his
shadow, wouldest thou seek any other clearer
sign in proof of madness ? Such are they also
who greedily follow the present things. For
they are all shadow, yea, whether thou mention
glory, or power, or good report, or wealth, or
luxury, or any other thing of this life. And
therefore truly it is that the prophet said,
" Surely man walketh in a shadow, yea, he dis-
quieth himself in vain;" (Ps. xxxix. 6.)
and again, ''Our days decline like a shadow. "
(Ps. cii. II.) And in another place, he
calls human things smoke and the flower of
grass. But it is not only his good things
which are shadow, but his evils also, whether it
be death thou mention, or poverty, or disease,
or any other thing. What then are those things
which abide, both good and evil? The eternal
kingdom and the everlasting hell. For " neither
shall the worm die, nor sliall the fire be
quenched : " (Mark ix. 44.) and " these shall
rise again to everlasting life : and these to
everlasting punishment." (Mat. xxv. 46.)
That then we may escape the one and enjoy
the other, letting go the shadow, let us cling
to the real things with all earnestness, for so
shall we obtain the kingdom of heaven, which
may we all obtain though the grace and love
towards men of our Lord Jesus Christ, to
Whom be glory and might for ever and ever
Amen.
HOMILY XXX
2 Cor. xiii. 10.
For this cause I write these things while absent, that I
may not when present deal sharply, according to the
authority which the Lord gave me for building up,
and not for casting down.
He was sensible he had spoken more vehe-
mently than his wont, and especially towards
the end of the Epistle. For he said before,
" Now I Paul myself entreat you by the meek-
ness and gentleness of Christ ; I who in your
presence am lowly among you, but being absent
am of good courage towards you : Yea, I be-
seech you, that I may not be bold when I am
present, with the confidence wherewith I count
to be bold against some which count of us as if
we walked according to the flesh;" (Chap. x.
1,2.) and, " being in readiness to avenge all diso-
bedience when your obedience shall be fulfilled : ' '
(lb. 6.) and, " I fear lest when I come, I should
find you not such as I would, and should myself
be found of you such as ye would not ;" (Chap,
xii. 20.) and again, " lest when I come my God
should humble me before you, and that I should
mourn many of them which have sinned here-
tofore, and repented not of the lasciviousness
and uncleanness which they committed :" (lb.
21.) and afterwards, "I told you before and
foretell you, as if I were present the second
time, and being absent now I write, that, if I
come again, I will not spare, seeing that ye
seek a proof of Christ, that speaketh in me."
(Chap. xiii. 2,3.) Since then he had said these
things and more besides, terrifying, shaming,
reproaching, lashing them, he says, in excuse
for all, "For this cause I write these things
while absent, that I may not when present dea.
sharply." For I am desirous the sharpness
should lie in my letters and not in my deeds. I
wish my threats to be vehement, that they may
continue threats and never go forth into action.
Again even in this his apology he makes what
he says more terrible, showing that it is not
himself who is to punish, but God ; for he
added, " according to the authority which the
Lord gave me;" and again, to show that he
desires not to use his power to their punish-
ment, he added, "not for casting down, but
for building up." And he hinted indeed this
now, as I said, but he left it to them to draw
the conclusion that if they should continue
unamended, even this again is building up, to
punish those that are of such a mind. For so
it is, and he knew it and showed it by his
deeds.
Ver. II. "For the rest, ^ brethren, rejoice,
be perfected, be comforted, be of the same
mind, live in peace, and the God of love and
peace shall be with you."
What means, " for the rest, brethren, rejoice?'*
Thou hast pained, terrified, thrown them into
an agony, made them to tremble and fear, and
how biddest thou them rejoice? 'Why, for
this very reason I bid them rejoice. For,' he
says, * if what is your part follow upon mine,
there will be nothing to prevent that joy. For
all my part has been done ; I have suffered long,
I have delayed, I have forborne to cut off, I
have besought, I have advised, I have alarmed,
'To AoiTToi', Rec. Text AotTrbf.
4r8
WORKS OF ST. CHRYSOSTOM.
[Homily XXX.
I have threatened, so as by every means to
gather you in unto the fruit of repentance. And
now it behoveth that your part be done, and so
your joy will be unfading.'
' ' Be perfected. ' ' What is, ' ' be perfected ?' '
< Be complete, fill up what is deficient-'
"Be comforted." For, since their trials
were numerous, and their perils great, he says,
' " be comforted," both by one another, and by
us, and by your change unto the better. For if
ye should have joy of conscience and become
complete, nothing is wanting unto your cheerful-
ness and comfort. For nothing doth so produce
comfort asa pure conscience, yea, though innum-
erable trials surround.'
"Be of the same mind, live in peace."
The request he made in the former Epistle also,
at the opening. For it is possible to be of one
mind, and yet not to live in peace, [ for
instance], when people agree in doctrine, but
in their dealings with each other are at variance.
But Paul requires both.
"And the God of love and peace shall be
with you." For truly he not only recommends
and advises, but also prays. For either he
prays for this, or else foretells what shall hap-
pen ; or rather, both. ' For if ye do these
things,' he says, * for instance, if ye be " of one
mind " and " live in peace," God also will be
with you, for He is " the God of love and of
peace," and in these things He delighteth. He
rejoiceth. Hence shall peace also be yours
from His love ; hence shall every evil be re-
moved. This saved the world, this ended the
long war, this blended together heaven and
earth, this made men angels. This then let us
also imitate, for love is the mother of countless
good things. By this we were saved, by this all
those unspeakable good things [come] to us.'
[2.] Then to lead them on unto it, he says,
Ver. 12. "Salute one another with a holy
kiss."
What is " holy ? " not hollow,^ not treacher-
ous, like the kiss which Judas gave to Christ.
For therefore is the kiss given, that it may be
fuel unto love, that it may kindle the disposi-
tion, that we may so love each other, as brothers
brothers, as children parents, as parents child-
ren ; yea, rather even far more. For those
things are a disposition implanted by nature,
but these by spiritual grace. Thus our souls
bound unto each other. And therefore when
we return after an absence we kiss each other,
our souls hastening unto mutual intercourse.
For this is that member which most of all
declares to us the workings of the soul. But
about this holy kiss somewhat else may yet be
said. To Avhat effect ? We are the temple of
Christ ; we kiss then the porch and entrance of
VITOvKlO
the temple when we kiss each other. See ye
not how many kiss even the porch of this temple,
some stooping down, others grasping it with
their hand, and putting their hand to their
mouth. And through these gates and doors
Christ both had entered into us, and doth enter,
whensoever we communicate. Ye who partake
of the mysteries understand what I say. For it
is in no common manner that our lips are
honored, when they receive the Lord's Body.
It is for this reason chiefly that we here kiss.
Let them give ear who speak filthy things, who
utter railing, and let them shudder to think what
that mouth is they dishonor ; let those give
ear who kiss obscenely. Hear what things God
hath proclaimed by thy mouth, and keep it
undefiled. He hath discoursed of the life to
come, of the resurrection, of immortality, that
death is not death, of those other innumerable
mysteries. For he that is about to be init-
iated comes to the priest's mouth as it were
an oracle, to hear things full of awe. For he
lost his life even from his forefathers, and comes
to seek it again, and to ask how he may haply
find and get it back. Then God announceth to
him how it may be found, and that mouth be-
comes more awful than the very mercy-seat.
For that mercy-seat never sent forth a voice like
this, but spake much of lesser things, of
wars and such peace as is here below : but this
speaks all about heaven and the life to come,
and things new and that pass understanding.
And having said,
Ver. 13. "Salute one another with an holy
kiss," he added, " All the saints salute you."
By this also giving them good hopes. He
has added this in the place of the kiss, knitting
them together by the salutation, for the words
also proceed from the same mouth from which
the kiss. Seest thou how he brings them all
together, both those who are widely separated in
the body and those who are near, these by the
kiss and those by the written message ?
[3.] Ver. 14. " The grace of our Lord
Jesus Christ, and the love of God," and the
Father, 2 " and the communion of the Holy
Ghost, be with you all." After having united
them to one other by the salutations and the
kisses, he again closes his speech with prayer,
with much carefulness uniting them unto God
also. Where now are they who say that because
the Holy Spirit is not inserted in the beginnings
of the Epistles, He is not of the same substance ?
For, behold, he hath now enumerated Him
with the Father and Son. And besides this,
one may remark, that when writing to the
Colossians and saying, "Grace to you, and
peace from God our Father," he was silent of the
Son, and added not, as in all his Epistles, and
" Kot ndrpof om. R. T.
;&
HOMII.Y XXX. 1
HOMILIES ON SECOND CORINTHIANS.
419
from the Lord Jesus Christ.* Is then the Son
not of the same substance either, because of
this? Nay, these reasonings are of extreme
folly. For this very thing especially shows
Him to be of the same substance, that Paul
useth the expression [or not] indifferently.
And that what is here said is no conjecture,
hear how he mentions Son and Spirit, and is
quite silent of the Father. For, writing to the
Corinthians, he says, " But ye were washed, but
ye were sanctified, but ye were justified in the
name of the Lord Jesus Christ, and in the
Spirit of our God." (i Cor. vi. 11.) What
then, tell me? were these not baptized into the
Father? Then assuredly they were neither
washed nor sanctified. But did they baptize
them ? doubtless then just as also they did bap-
tize. How then did he not say, ' Ye are washed
in the name of the Father ? ' Because it was
indifferent in his view, at one time to make men-
tion of this, at another of that Person ; and you
may observe this custom in many places of the
Epistles. For writing to the Romans he says,
*' I beseech you therefore by the mercies of
God," (Rom. xii. i.) although those mercies
are of the Son; and, "I beseech you by the
love of the Spirit," (Rom. xv. 30.) although
love is of the Father. Wherefore then men-
tioned he not the Son in "the mercies," nor
the Father in ''the love?" Because as being
things plain and admitted, he was silent about
them. Moreover, he will be foimd again, to put
the gifts also themselves transposedly.^ For hav-
ing said here, ' ' The grace of Christ, and the love
of God and the Father, and the communion of
the Holy Ghost;" he in another place speaks of
" the communion of the Son," and of " the love
of the Spirit." For, " I beseech you," he says,
"by the love of the Spirit." (Rom. xv. 30.)
And in his Epistle to the Corinthians, " God is
faithful, by Whom ye were called into the com-
munion of His Son." (i Cor. i. 9.) Thus the
things of the Trinity are undivided : and
whereas the communion is of the Spirit, it hath
been found of the Son ; and whereas the grace
is of the Son, it is also of the Father and of the
Holy Spirit ; for [we read], " Grace be to you
from God the Father." And in another place,
having enumerated many forms of it, he added,
" But all these worketh the one and the same
Spirit, dividing to each one severally as He
will." (i Cor. xii. 11.) And I say these things,
not confounding' the Persons, (away with the
thought !) but knowing both the individuality
and distinctness* of These, and the Unity of
the Substance.
' See also Chrys, on Coloss. Oxford Trans. 183. ' From God,
saith he, our Father : although he useth not in this place the name
of Christ.' Yet the Rec. Text has the words. Col. i. a.
^ al'Tt(TTp6(/)l09
[4.] Let us then continue both to hold these
doctrines in their strictness, and to draw to us
the love of God. For before indeed He loved
us when hating Him, and reconciled us who
were His enemies ; but henceforth He wishes to
love us as loving Him. Let us then continue to
love Him, so that we may be also loved by
Him. For if when beloved by powerful men
we are formidable to all, much more when
[beloved] by God. And should it be needful
to give wealth, or body, or even life itself for
this love, let us not grudge them. For it is not
enough to say in words that we love, but we
ought to give also the proof of deeds ; for
neither did He show love by words only, but
by deeds also. Do thou then also show this by thy
deeds and do those things which please Him,
for so shalt thou thyself reap again the advan-
tage. For He needeth nothing that we have to
bestow, and this is also a special proof of a sin-
cere love, when one who needeth nothing and
is not in any necessity, doth all for the sake of
being loved by us. Wherefore also Moses said,
" For what doth the Lord God require of you,
but to love Him, and that thou shouldest be
ready to walk after Him?" (Deut. x. 12.) So
that when He biddeth thee love Him, He then
most of all showeth that He loves thee. For
nothing doth so secure our salvation as to love
Him. See then, how that all His command-
ments even tend together to our repose and
salvation and good report. For when he says,
" Blessed are the merciful, blessed are the pure
in heart, blessed are the meek, blessed are the
poor in spirit, blessed are the peacemakers; "
(Matt. V. 3-9.) He Himself indeed reaps no
advantage from these, but he enjoins them for
our adorning and attuning ; and when He says,
" I was an hungred," it is not as needing that
ministry from us, but as exciting thee to human-
ity. For He was well able even without thee
to feed the poor man ; but as bestowing upon
thee an exceeding treasure, he laid these com-
mands upon thee. For if the sun, which is but
a creature, needeth not our eyes ; for he abideth
in his own proper brightness, even though none
should look upon him, and we it is who are the
gainers when we enjoy his beams; much more
is this so with God. But that thou niayest
learn this in yet another way ; how great wilt
thou have the distance to be between God and
us ? as great as between gnats and us, or much
greater? Quite plainly it is much greater, yea,
infinite. If then we vainglorious creatures need
not service nor honor from gnats, much rather
the Divine Nature [none from us], seeing It is
impassible and needing nothing. The measure
of that which He enjoyeth by us is but the
greatness of our benefit, and the delight He
taketh in our salvation. For this reason He
420
WORKS OF ST. CHRYSOSTOM.
[Homily XXX.
also oftentimes relinquisheth His own, and
seeketh thine. '' For if any," hesaith, " have
a wife that believeth not, and she be pleased to
dwell with him, let him not put her away;"
(i Cor. vii. 12.) and, " He that putteth away his
wife, saving for the cause of fornication,
causeth her to commit adultery." Seest thou
what unspeakable goodness ? ' If a wife be a
harlot,' He says, 'I do not compel the husband
to live with her ; and if she be an unbeliever, I
do not forbid him.' Again, ' if thou be grieved
against any one, I command him that hath
grieved thee to leave My gift and to run to thee.'
For He saith, "If thou art offering thy gift, and
there remember that thy brother hath aught
against thee, leave thy gift before the altar, and
go thy way, first be reconciled to thy brother,
and then come and offer thy gift. " (Matt. v. 23,
24.) And what saith the parable of him that
had devoured his all? (Matt, xviii. 24, &c.)
Doth it not show this? For when he had eaten
up those ten thousand talents, He had mercy
on him, and let him go; but when he de-
manded of his fellowservant an hundred pence,
he both called him wicked and delivered him
over to the punishment. So great account doth
He make of thy ease. The barbarian was
about to sin against the wife of the just man,
and He says, * ' I spared thee from sinning
against me." (Gen. xx. 6.) Paul persecuted the
Apostles, and He saith to him, "Why perse-
cutest thou Me?" Others are hungry, and He
Himself saith He is an hungred, and wanders
about naked and a stranger, wishing to shame thee,
and so to force thee into the way of almsgiving.
Reflecting then upon the love, how great He
hath shown in all things, and still shows it to
be, both having vouchsafed to make Himself
known to us, (which is the greatest crown of
good things, and light to the understanding and
instruction in virtue,) and to lay down laws for
the best mode of life, and having done all
things for our sakes, having given His Son, and
promised a kingdom, and invited us to those
unspeakable good things, and prepared for us a
most blessed life, let us do and say every thing
so as both to appear worthy of His love and to
obtain the good things to come ; whereunto may
we all attain, through the grace and love towards
men of our Lord Jesus Christ ; with Whom to
the Father, with the Holy Spirit, be glory now
and ever, and world without end. Amen.
INDEXES.
INDEX OF SUBJECTS.
I
Abraham, his trial in Egypt, 4 ; his
humiHty, 4, 390; his unselfish-
ness, 146; a pattern husband,
155; his hospitality, 207; over-
came vain-glory, 213; his sacri-
fice of Isaac, 275, 291 ; joyful
in trials, 275 ; a king, priest and
prophet, 293 ; overcame nature,
276; crowning act of obedience,
292 ; took Isaac only, to the
mount, 309; his sending for a
wife for Isaac typical, 385.
Absalom, popular, 4 ; sober-minded
as long as in exile, 401.
Acclamations in churches, 22, 74.
Accommodation, falsely ascribed to
the Apostles, i (note).
Actors, debarred from the sacraments,
69 (note).
Adam, how he came to sin, 24 ; in-
ference from his punishment, 49;
no man perishes only on his
account, 99 ; why made the head
of the race, 204 ; how he might
have overcome Satan, 284 ; crea-
ted not to die but for immortal-
ity. 327-.
Adultery, extirpated, not merely pun-
ished, by church discipline, 358.
Affection, toward vicious kindred,
ceases hereafter, 331.
Affliction, the gain of, 274; brings
men near to Christ, ih. ; works
salvation, 277; in what sense
light, 322; a weapon of right-
eousness, 338; a means of grace,
299 ; leads to the kingdom, 300 ;
why laid on Saints, 299.
Affluence, consists in what, 343.
Africa, its church, founded by Apos-
tles, 32.
Ayan-T), to be rendered love, not
charity, 188, (note) ; the way
to attain gifts, 188; unites men
when gifts divide them, 188;
greater than all gifts, 189; more
than alms or martyrdom, 189,
190; the way to perfection, 190;
if fully practised would remove
all evils, 191 ; superior to other
virtues in having no attendant
evils, 192; turns all evil to good,
192; contrasted with sensual
passion, Josejih an example, 192,
193; Paul to lie admired for
rather than for his miracles, 193 ;
cur Lord the most perfect pat-
tern of, 194; its excellencies
depicted with a painter's art,
194; centre in long-suffering,
195 ; the qualities of love, 195 ;
examples of in our Lord, Jona-
than, Rebecca, 196; Rebecca's
conduct, 196 (note) ; leads to
same result with true self-love,
197 ; prevents unkind thoughts,
makes men angels, 198; is felt
toward heathens and enemies,
198; more perfect under the
Gospel, 199; more attractive
than miracles, 199; Paul before
Agrippa an example of, 199,
200; its power to teach all vir-
tues, 200, 201 ; Paul's delinea-
tion of suited to correct the Cor-
inthians'errors, 201 ; knowledge
and tongues pass away, 202 ; out-
lasts faith and hope, 203 ; many
hindrances to its exercise, 204 ;
final cause of consanguinity, soci-
ety, etc., 204, 205 ; and also of
government, 206 ; must be fol-
lowed vehemently, 208.
Agriculture, a necessary art, 354;
yet vain without that of ruling,
355; a sort of rule, i. e., over
plants, ib. ; its dependence on
God's providence, 356.
Ahab, his greediness, 208 ; his repen-
tance, 305 ; his shame before
Elijah, 411.
Alexander the coppersmith, Paul's
thorn, 400.
Almsgiving, what it is, 123; scanty,
reproved, 124; excuses for not
giving answered, ib. ; sure to be
repaid, 89 ; appropriate on Sun-
days, 259 ; to be in proportion
to our gains, 262 ; recommends
to be not less than a tenth, ib. ;
vain-glory in, cruel, 345 ; called
a grace, 361 ; makes God our
debtor, ih. ; given sadly, no alms
but covetuousness, 371 ; the pro-
per offering of a spiritual soul,
376; most of all looseth sin,
305 ; Paul's discourse on, grad-
ually introduced, 359 ; three
main points in, 368 ; produceth
righteousness, 373 ; how many
good things proceed from it,
373-4-
Amen, joined in by all, 285.
Ammonites, were Hebrews, 394.
Amos, no prophet, but God took him,
392.
Amulets, the use of them condemn-
ed, 21, 262.
Ananias and Sapphira, by covetous-
ness lost all, 89.
Anatomy, mysterious like theology, 1 6.
Angels, their anger at the lost, 331 ;
of light, and of darkness, 390.
Anger, less vehement than lust, 389 ;
why implanted in us, ib.
Antinous, the favorite of Hadrian,
402.
Anomoeans, their notions of divine
knowledge, 203.
Antioch, these discourses delivered at,
1 24 ; the church of, nourished
many widows and strangers, 125.
Apollos, older than Timothy, 263 ;
esteemed by Paul, 267.
Apostles, the, humanly speaking, in-
significant, 14 ; the argument
from the success of their preach-
ing, 19; from their account of
themselves, 20; from their un-
dertaking so great a work, 25 ;
and persisting in it after our
Lord's death, 26 ; their lingering
among the Jews, 27 ; their deal-
ing with the Romans, 28 ; diffi-
culties they had to contend with,
40, 41 ; summary of the case,
43 ; received aid from their dis-
ciples, 118; unjustly suspected,
124; contrasted with philoso-
phers, 212; all equal, 233; suf-
fered more than Christ, 274
(note); wrought greater miracles
ih. ; their weaknesses expedient
for us, 288; how a "sweet
savor," 302 ; greater than Moses,
312; ministered God's mercy,
319; overcame by God's power,
321; not by witchcraft, 322;
were ministers of reconciliation,
335 ; as such succeeded Christ,
336 ; rich even m carnal things,
341 ; troubles their mark, 396;
and patience, 397 ; glorious by
slighting glory, 416.
Apostolate, a perilous office, 120, 126.
Aristippus, sank all his goods in the
sea, 212.
Arts, what needful and what super-
flous, 354.
Artizans, should judge rightly the
claims of Christianity, 28 ; anal-
ogy of their education to that of
Christians, 80; "pxi aytvvT)TOi,
not spoken of the Son, 239.
423
424
INDEX OF SUBJECTS.
Astrology, among Christians, 21.
Augustin, 22, 79, 170.
Babylon, tower of, 322.
Babylonians, 390.
Babylonish dragon, death compared
to, 142, 229.
Babylonish furnace, 103; three chil-
dren in it, 104, 1 17.
Balaam, God wrought by him, though
a bad man, 44; his evil counsel,
134-
Baptism, its necessity, 12; laver of
regeneration, 43, 284; of no
avail without good works, 133;
practice of coming to it late in
life, 283; is a regeneration, 284;
a life-giving grace, 307; maketh
righteous, 310; God worketh by
it to our immortality, 329; pre-
vious sins effaced in, 307, 383;
in the name of Jesus implies not
the exclusion of the Father's
name, 419.
Baptized, the, at once receive and
reflect the Spirit's glory, 314.
Bai^ti/.ed for the dead, 133, 244-5.
Barnabas, thought to be " the brother,"
(2 Cor. viii : 20) 365.
Beauty, not the cause of lust, 316;
its superficial nature, 317; of
soul, unfading and worthy, 318.
Beggars, led to imposture by the in-
humanity of others, 123.
Beliar, 344.
Bereavement, how to learn to bear it,
56, 253.
Bezaleel, 376.
Blessing, of priests is God's blessing,
285.
Boasting, not after the Lord, 39 1 ;
reasons against, 400; a folly
even when compelled, 396, 405.
Body, constituted not for evil but
good, 129 ; not evil in itself, 132;
not the cause of sin, 242; spirit-
ual in the next world, 252; a
figure of the church, 175; its
members both one and many,
176; a clothing, 276; a taber-
nacle, 328; raised incorruptible,
329; hereafter punished or
crowned, 330.
Body of Christ, its mighty power,
142; the reverence due to it,
143-
Body and Blood of the Lord, to be
understood spiritually, not car-
nally, 133; we partake of in the
Eucharist, 139, 142.
Bowing the head, at the Blessing, 285.
Brethren, should work with their pas-
tor toward persons under cen-
sure, 337 ; the contrary course
not humane but cruel, ib.
Brethren of the Lord, freed from
their first unbelief, yet not made
Apostles, 120.
British Isles, the, even in them John's
reproofs of Herod heard, 412.
Burning Bush, variously interpreted
by the Fathers without contra-
diction, 229.
Cain, a slave to envy, 1 10; destroyed
by it, 395 ; sinned, not realizing
God's omnipresence, 303 ; his
life of fear, 316; his sorrow,
worldly, 353.
Calf, the golden, 378.
Captivity, conveys two ideas, 377.
Carefulness, worldly, reproved, 342.
Carnal weapons, what they are, 376.
Catechumens,, not allowed to attend
the communion, 220, 282 ; the
prayer for, 282; its complete-
ness, 285 ; what their own prayer
should be, ib ;
Caterpillars, God's mighty force, 320.
Catholic truth, to be learned from
universal consent, 223.
Celsus, a witness to Scripture, 32.
Censured persons, should yearn after
their teachers, 35 1 ; be excluded
from the mysteries, 358
Cerinthian heretics, their perversion
of Scripture, 244.
Chanting, used in churches, 220.
Chasteness, may be perfected for
vain-glory, 347.
Cheerfulness, how to be cultivated,
233-
Cherubim, our hymns unite us with,
366.
Chest for the poor, recommended,
262.
Children, the three, delivered in, not
from, the furnace, 273, 292 ; an
example of praying for enemies,
304-
Children, consolation under loss of,
276.
Christ, the centre of unity, 3 ; his
presence implied in the word
Revelation, 7 ; how made to us
wisdom and righteousness, 24;
the bond of union, 47 ; the be-
liever's foundation, 5 1 ; "is
God's " explained, 55 ; his in-
dwelling in Paul, 75; present in
the sentence of excommunica-
tion, 85 ; head of Christians only,
150; not inferior to the Father,
151 ; subject to the Father, but
as a Son of God, ib. ; head of
the church, ib. ; his condescen-
sion to Judas, 1 60; our perfect
pattern of love, 193, 195; has
the sum of knowledge, 203;
left some things voluntary, 122;
accused by the devil, 284 ; spake,
though as a sheep dumb, etc.,
293 ; able to consume his foes,
302; the promised prophet, 312;
drew all to himself, 322 ; how
"after the flesh," 332; came to
reconcile, 335 ; was righteous-
ness itself, yet made sin, 334;
the subject of our wrestlings,
341 ; his poverty, 362; repre-
sented in the poor, 364 ; his body
the merciful man's altar, 376;
divine honors refused him by the
Roman Senate, 403 ; his forbear-
ance not weakness, 414; enter-
eth into us when we communi-
cate, 418.
Christians, to abide in their calling,
108; though slaves are free, 109;
have almost all fallen, 135; are
prophets, priests, and kings, 290 ;
made so at baptism, 293; they
alone really know the law, 313;
have greater privileges than Jews
had, 335 ; their high birth, 344,
345 ; are here in a foreign land,
362; have Christ in them, 418.
Church, the, both one and many, 175 ;
its unity in the spirit, 176; a
manifold person, 254; wounded
when its members sin, 83 ; cer-
tain places used as churches in
the Apostles' times, 160; irrev-
erent behavior in them common,
220 ; places in them for the poor
179; not one while her members
stand apart, 272 ; a spiritual bath,
358; disunion in, 368; a bride,
385 ; conquers by suffering, 398 ;
pulled down by envy and strife,
408.
Church, some scarce once a year
visit, 283; why to be often re-
sorted to, 358; reverence paid
at the porch, 418.
Churches, the, their united prayer
powerful, 367.
Church-allowance, what and to whom
given, 124-5.
Church-discipline, to be preceded by
mourning and prayer, 84 ; toward
heathen impossible, 89; penalty
in the Old Testament analagous,
90.
Chronology, of LXX. differs from the
Hebrew, 50.
Clergy, right to maintenance, 120;
sanctioned by Mosaic law, 121,
126; enforced by its mystical
precepts, 121 ; by the value of
spiritual things, ib.; what kind of
men the clergy ought to be, 119;
must be obeyed even though
living ill, 1 24 ; must try to save
all though all will not be saved,
1 29 ; must not be discouraged
though hearers be disobedient,
162.
Comforts of life, their ill effect, 32 ;
community of God's gifts should
teach generosity of spirit, 57.
Commerce, should teach public spirit,
57; selfishness incident to, 241 ;
contrary to God's intention, 242.
Common mercies, thanks for, 281.
Communion, why so called, 139.
Condescension, for a brother's sake
no degradation, 129.
Confession, looseth sin, 299 ; a sacri-
fice, 309.
Conscience, when it seems clear does
not therefore justify, 59 ; a good,
comforts in affliction, 286; testi-
fies to a judgment, 326 ; joy of
a good, 342 ; an evil, freezes the
soul, 314.
Consolations, under loss of relatives,
254.
Constantine the Great, his tomb, 403.
Constantinople, 403.
Contempt of money, introduced by
INDEX OF SUBJECTS.
425
I
the Gospel, 322, 357 ; its fruits
in the soul, 376.
Converbion, a greater charity than
alms, 15; of ordinary persons to
the Gospel a presumption of its
truth, 22, 23 ; of the world
might be eftected without mira-
cles, if Christians led holy lives,
Corinth, why its inhabitants likely to
to be proud, i ; some of them
still holy, 6, 7 ; errors of some,
2; their childishness, 78.
Corinihians, the, had senseless pride
ill things of Judaism, 272; had
made advances since first Epis-
tle, 277 ; now ranked above the
Macedonians, 278; apparent dis-
crepance of the two Epistles ex-
plained, 288 ; the second, gentler,
295 ; loved by Paul more than
other churches, 296; estranged
from the incestuous person, 297 ;
joined with Paul in the act of
forgiving the same, 298; their
virtue implied in calling them
"an Epistle," 31 1; were partic-
ularly unsound on the resurrec-
tion, 326; dehorted from their
corrupters by their own noble-
ness, 345 ; their penitence an
example of godly sorrow, 353;
their behavior to Titus, 358;
exhorted by praise of the Mace-
donians, 359, 362, 369; by
praise of themselves, 362, 369;
by the Lord's example, 363,
369; why exhorted to give after,
not beyond, their means, 362;
their conduct to Paul contrasted
unfavorably with the Macedon-
ians, 387 ; to provoke them so
to liberality, 387 ; had felt it a
burden to maintain Paul, ib. ;
the devil's bait to them, ib. ;
slavishly submissive to the false
apostles, 393 ; envy the root of
their evils, 410.
"Corn, sinfulness of shutting up, 362.
Cornelius, 28; blessed with knowl-
edge because of love, 112.
Counsel, that of inferiors to be taken,
368 ; even in the church, ib.
Counsels of perfection, 122, 127; their
use and reward, 128.
Covenant, the Old, its rewards tem-
poral, 284 ; its glory visible, 311;
its inferiority to the New no dis-
paragement, 312; the people
shared not in it with the priests,
365-6.
Covenant, the New, its glory not per-
ceived by sense, 309 ; supplied
not only life but the Spirit, 310;
its great superiority to the Old,
ib. ; superior, but not contrary
to the Old, 313; harmony with
the Old, 314 ; one Spirit wrought
in both, ib. ; privileges of, 135.
Covetousness, its brutalizing effect, 52;
never rests, 61 ; blinds men, 62;
compared with contentment, 81 ;
like dropsy, 82 ; a present hell,
ib. ; compared to leaven, 87 ;
answerable for the impositions
on the poor, 1 23 ; its cruelty, ib. ;
folly and evils attending it, 137 ;
antidote to it in the creation, ib. ;
found in ricii and poor, 138;
makes men worse than toilers in
the mines, 137; preys on both
. living and dead, 214; how to be
tamed, 215; is worse than a
dream, 221 ; its insatiableness,
224; worse than poverty, 241 ;
example of its cruelty in a corn-
factor, ib. ; and in men in trade,
242 ; makes men poor, 248.
Creation, a reformation of life, such,
and why, 332; analogy between
it and redemption, 18; works of,
why men told to study them, 24.
Creed, of the Oriental churches pro-
bably referred to, 12.
Crimes, some require a life of repen-
tance, 87.
Cross, the, its glory above reason, 17 ;
seemed contrary to all signs, 18;
type of it in time of Elisha, ib. ;
it and not amulets the true pro-
tection of children, 71, and note.
Cruelty, in ostentatious almsgiving,
347 ; in humoring the sick or
sinners, 351.
Cup of blessing, why so called, 139.
Curiosity, and rash judgment, its in-
excusableness, 58.
Curses, senseless, 309 ; pollute the
soul, 310; the poison of asps,
ib. ; pleasing to the devil, ib.
Custom, its exceeding power, 40.
Daniel, prayed for Nebuchadnezzar,
310; flourished by trials, 402.
David, his love for his people, 146;
to his rebel son, 198; things
said of him in the Psalms not
said of his person, ib. ; full of
troubles, 173; addresses God by
various titles, why, 273 ; in what
his repentance consisted, 299;
his comeliness, 317; turned to
flight the Philistines, 320; had
been lost if God destroyed upon
sin, 326; punished himself for
Absalom, 336; complained un-
der reproach, 340; his sorrow,
353; his care for his people,
354; bore with Shimei's curses,
388; overcome by lust, 389;
why he boasted his former ex-
ploits, 393 ; in conquering Goliah
achieved less than Paul, 396-7 ;
admirable as long as tried by
adversity, 401.
Day, revealed by fire, the day of
judgment, 180.
Deacons, the office discharged by
Paul, 13; commanded silence
in the churches, 220 (note) ;
bid the prayers, 281, 285.
Dead Souls, 307 ; they stink, 308.
Death, but a removal, 275; the word
used of temptations, 324; called
by such names as would make it
desired, 330; sends ([uickly to
the Lord, ib. ; uncertainty of,
382 ; why left thus in uncertainty,
ib. ; even its approach scatters
earthly pomp, 388.
Defending the oppressed, looseth sin,
300.
Delays in repentance, their sin and
folly exposed, 383; no end to
them, 384.
Democracy, its evils, 67.
Democriius, wasted his land out of
vain-glory, 212.
Demons, how supposed to be intro-
duced into men, 1 70 ; why they
confessed Christ and were re-
buked, ib. ; cast out by bones
of the saints, 403.
Dependency of man, its final cause.
Despair, of improvement never to be
indulged in, 15,62; Paul's ex-
ample, 129; of forgiveness, 48.
Destruction of the flesh, that the
spirit may be saved, what, 85.
Deuteronomy, once lost in a dung-
hill, 36.
Devil, the, why called an accuser,
284 ; worketh in what manner,
ib. ; dismayed by Abraham's
beating, 290; gets advantage,
destroying by repentance, 298 ;
when he distracts not in prayer,
and why, 304 ; the only enemy
to be prayed against, ib. ; pleased
at curses, ib. ; spurns dead souls,
yet they feel it not, 308 ; made •
a devil by pride, 346 ; his strong-
holds overthrown by Paul, 377 ;
his bail to the worldly, 388 ; des-
troyed himself by envy, 393;
overthrown by Christians' suf-
fering, 396-7 ; raised troubles
against Paul, ib ; now argues
against the soul's inmiortality,
402 ; now uses it to defend idol-
atry, ib.
Dice-playing, not discouraged by the
heathen, 68.
Diet, plainness in, recommended, 341.
Diogenes, why he lived in a cask,
212.
Dionysius, his treatment of Plato, 20.
Diagoras, the atheist, 20.
Discerning the Lord's body, 164.
Disciples, commend their teacher,
306.
Discipline, a token of love, 79.
Discontent, progress of, 232.
Disunion, harms of, 408.
Dives, 324, 346; had a dead soul,
308 ; his regrets vain, 325.
Drunkards, reproved, 373; and their
sayings answered, 374.
Earth, the, discourseth of a resurrec-
tion, 354.
Earthen Vessels, term declares our
frailty, 320; preserved in perils,
320.
Earthly Things, shadows, 417.
Edification, includes removal of un-
sound parts, 382.
Elijah, 185, 228, once faint hearted,
399 ; Ahab ashamed before him,
409.
426
INDEX OF SUBJECTS.
Elymas the Sorcerer, 79.
Eloquence, Paul vehement against,
Emulation, contrasted with envy,
185; force of, 370.
Enemies, to be prayed for, not against,
304-5-
Envious Men, fly, like mad dogs at
all men's faces, 406.
Envy, its evils, 185 ; examples of, id. ;
Cometh from worldly sorrow,
351 ; fearfullness of, 393; off-
spring of the devil, ib. ; sense-
less, ib. ; worse than a snake in
the entrails, 406; unappeasable,
ib. ; infected even the church,
407 ; the root of the evils at
Corinth, 409.
Epaphras, 414.
Ephesus, mistaken for Corinth, in
Acts xiii., 1.
Esau, rich though unrighteous, 173;
his carnal and cruel disposition,
200.
Eternal Punishment, 323 ; doubted by
some, 124; shown from history
of the Israelites, 133-4; its fear-
ful nature, 137.
Ethiopian Eunuch, an example of
diligent reading of Holy Scrip-
ture, 221.
Eucharist, in it we partake of Christ's
body and blood, 139; by partak-
ing become the body of Christ,
ib.; reference due to Christ's
body, 141 ; unworthy partakers
waste Christ's blood, 161; Apos-
tles patterns of devotion after re-
ceiving it, 162; drunkenness a
horrible sin in those who have
received, ib. ; what things incon-
sistent with a right reception,
163, 164; not to be received at
festivals only, 164; not to be
performed in an unknown tongue,
211. See Lord's Supper.
Euphemism, and the contrary, exam-
ples in St. Paul, 51, 52.
Eve, force of allusion to, 384.
Evil Speaking, defeats its aim, 407.
Evil, not made by God, 76; encour-
agement of it sometimes more
than the doing it, 123, 124.
Evidences of the Gospel, should be
learned by Christians for the
good of the heathen, 28 ; made
up always of signs from heaven
and testimonies from men, 30,
31 ; best evidence in one sense
is a good life, 15. See Propaga-
tion of the Gospel.
Excess, producelh drunkenness, and
not wine, 373; its harms, God's
curb on the intemperate, ib.
Excommunication, 84, 85.
Expression, used of God and our-
selves not to be taken in the
same sense, nor yet in one
wholly dililerent, 151.
Extortion, especially angers God, 389.
Extortioners, described, 76.
Ezekiel, delayed his message, 170.
Faith, best grounded on simplicity.
17 ; prevails by what would seem
arguments against it, 18; its trial
excluded by overpowering mir-
acles, 31 ; objective, the same to
all, 51 ; insufficient without per-
severance to the end, 131, 132;
used of that required for mira-
cles, 414.
Faithful, the, do not require reasons
but are content with ordinances,
1 50; prayers of, 285; received a
glory which they soon quench,
314; though in the flesh not
known after the flesh, 332; the
only sound judges, 339.
False Apostles, the, were not them-
selves Corinthians, 386; were
Jews, 27 1 ; possessed power of
language, 272, 387 ; Hved in
luxury, 274; prided themselves
on fleshly wisdom, 286 ; gloried
in themselves, 302 ; diluted their
doctrine, 302 ; their boastings,
380; ascribed what was the
Apostles' work to their own
coming, 381 ; overlaid the Apos-
tles' doctrine with rubbish, 384;
said nothing new, yet were not
to be borne, 385 ; were not rude
in speech, ib. ; but were so in
knowledge, 386 ; not what they
appeared, 317, 331, 386; were
wealthy, 386 ; the point on which
they piqued themselves, receiv-
ing nothing, ib., 387 ; wore a
mask, 392; took money secretly,
3i7> 392; their spuriousness
evident by comparison with
Paul's deeds, 393 ; their oppres-
sion of the disciples, 394; were
corrupting the whole church,
405.
Fasting, commonly within men's
power, 50; needed for conten-
tion with bad spirits, 8 1 ; nothing
without charity, 146 ; how made
profitless, 299.
Fatalism, refuted by experience, 10,
129.
Fear of God, best stays lust, 316, 345.
Feasts of charity, origin of the custom,
157; abuse of, ib. ; a banquet
after the communion, ib. ; five
faults in them, 159.
Fellowship, of Christ, relates particu-
larly to his sufferings, 8; oi salt,
what, 140, (note.)
Festival, what it is, 164; our whole
life a festival day, 85.
Filthy talking, inconsistent with a
godly mind, 283 ; how great an
evil, 308 ; unfits for the myster-
ies, ib. ; provokes God, 309 ; rea-
son against, 418.
Flesh, the use of allowed to the weak,
370-
Fleshly advantages, nothing, 393.
Following after charity, wdiat, 208.
Forgiveness, possible to all, many
ways of attaining it, 135; of
wrongs, looseth sin, 300.
Fornication, its miserable effect upon
the soul, 61 ; not considered an
evil by the heathen, 68; in one
sense worse than covetousness,
loi ; special dissuasive from, 330.
Forty stripes save one, 394-5.
Free-will of man, a part of God's
plan of Salvation, 8; complaint
against it on the part of Christ-
ians, answered, 9; God's pur-
pose in it, 80 ; instance of in St.
Paul, 129; things that must be
consistent with it, 158. See
Fatalism.
" From the dead," why so often
added to the word resurrection,
235-
Funerals, empty pomp at, 388; the
acclamations of mock the dead,
ib.
Future things, whether the kingdom
or punishment, eternal, 323 ; the
only realities, 418.
Galatians, why generally addressed,
272 ; Paul's tact shown especially
in Epistle to, 379.
Games, heathen, an example to us,
131. >32-
Garden herbs, an indulgence short
of flesh, 370.
Garments, men and women not to
dress in each other's, 153.
Gehazi, 389, a pitiful person, ib.
Gentile converts, their weakness, 115.
Ghost, the Holy, of one essence and
power with the Father, 307,
419.
Gifts, spiritual, of the Corinthians,
reconciled with their being
carnal, 6, 7 ; when first granted,
168; a cause of schism, ib.
(comp. Rom. xii. 4.); all from
one source, 171; gifts, opera-
tions, administrations, all the
same thing, ib. ; from the equal-
ity of the Father, the Son and the
Holy Ghost, ib. ; those that had
the lesser gifts comforted, ib. ;
gifts of healing and working
miracles, their difference, 172;
application of the rule about
gifts to rich and poor, 173; ex-
amples from the Old Testament,
ib. ; why bestowed in various
degrees, 187; charily the great-
est of all, 210; St. Paul, a pat-
tern for the right use of, 211;
directions for using, and checks
against the abuse of, 219.
Gifts of prophecy, difference between
it and soothsaying, 169, 170;
its use voluntary, ib. ; how not
for a sign, 216; compared with
gift of tongues, ib. ; its superiority,
ib., 217; directions for the use
of, 219.
Gift of tongues, its greatness, 172;
why set last, 186; why granted
first, 209, 216; compared with
prophecy, but not disparaged,
ib.; requires an interpreter, 210;
both to be prayed for, 21 1; gift
of interpretation greatest, 171,
172.
Glass, workers in, 98.
INDEX OF SUBJECTS.
427
envy,
those
is not
Glory, future, punishment of losing,
329; antidote to love of glory,
393-4-
Glory, human, tlie subject of
393 ; a load of grass, ib. ;
who enjoy it slaves, ib. ;
glory, 416; the thought of future
glory its antidote, 393-4 ; comes
to those who slight, not seek,
her, 416; a shadow, 417.
Gluttony, a slavish passion, 96 ; incon-
sistent with our being members
of Christ, ib., and condemned by
the doctrine of the Resurrection,
97; danger of, 132; its effects
described, especially on the fe-
male sex, 242, 243.
God and Lord, applied to both the
Father and the Son, 1 14; Grf)d
"all in all," what, 239, 240.
God, mercy Mis chief attribute, 273;
delivers in, not from, trials, 273,
292; pitieth all, 282; accused by
Satan, 284; His word and pro-
mises sure, 289 ; consults His
own glory, ib., and our salva-
tion, ib. ; giveth an earnest. His
Spirit, 290; how said, only after
Abraham's trial to know he feared
Him, 291 ; defends Himself, 296;
hath set down His own prescrip-
tion for the cure of sin, 299;
His sentence, not men's, to be |
feared, 303 ; how said to blind
men, 318; hides from unbeliev-
ing minds mysteries as hurtful to
them, ib. ; His power works by
vile things, 320; so, converted
the world, ib. ; His justice re-
quires a judgment, 323 ; why not
always punishes on the commis-
sion of sin, 324; yet sometimes
does, ib. ; His long suffering may
be exhausted, ib. ; after his Son
slain, still sends messengers, 333 ;
greatness of his love ib. ; a sup>-
pliant to men to be reconciled,
334; to have offended Him griev-
ous, 335 ; His love not to make
us sujDine, 335 ; beseeches, only
here, ib. ; by things opposite
furthers the Gospel, 338; dwells
in Christians, 344; how said not
to care for oxen, 352; giveth to
seed sown, both earthly and
spiritual, 372; reserveth to His
sole disposal corporeal crops, not
so mental, ib. ; His Gift unspeak-
able, 373; much more his es-
sence, ib. ; gives food for nour-
ishment, not excess, ib. ; His
strength how especially shown
376, 402 ; His wisdom in the
creation not impugned by the
perversion of his works, 378;
His mercy not to be presumptu-
ously trusted in, 382 ; His jeal-
ousy, 383; especially angered by
extortion, 389 ; permitteth, not
armeth, evil men, 400; threatens
often without punishing, 412;
His foolishness and weakness,
the cross, why so called, 413;
desireth, but needeth not, our
love, 419; His commandments
given for our good, 419; and
concessions for our ease, 420.
God of this world, who, 318.
God, used in a lower sense, 318.
Godly mind, what, 283 ; how pro-
duced, ib.
Going to law, a reproach to Christ-
ians, 91 ; such disputes to be
settled within the Church, 92;
Christian privileges a reason for
not taking legal proceedings, 93 ;
men led to do this by covetous-
ness, ib. ; the conqueror in such
matters is he who yields, 94; rea-
son from our Lord's example, 95.
Goliath, 393,396.
Goods, loss of, hard to bear, 275 ;
kept, are lost ; dispersed, abide,
370-
Good works, where they find not
sins to atone for, make the beauty
of goodness greater, 300.
Gospel, the, two-fold veil over, 283 ;
worketh not only remission of
sins, but righteousness, ib. ; a
savor of ointment, 302, 319 ; like
light, blinds some, 302 ; enlight-
eneth sinners and delivereth
them by thousands, 307 ; evi-
dence from its propagation, 320;
its precepts and doctrines unat-
tractive, 41.
Grace, profits not if the life be im-
pure, 336.
Grace and peace, how united, 4;
grace, to whom given, ib. ;
source of all blessings, 6.
Grecian pride, the strongholds pulled
down by the Gospel, 376.
Greek nation, its childishness, 21.
Gymnosophists, the Indian, 352.
Habit, its tyranny, 316.
Hades, the gates of, 279.
Hadrian, 402.
ilagar, why taken by Abraham, 155 ;
her insulting treatment of her
mistress, 155.
Hamaxobii, 352.
Hearers, apt to think of other men's
duties not their own, 154; no
excuse for their sins, ib.
Heathen, compassion for, 16; how to
be dealt with, 21.
Heathen jihilosophy, its ill effect on
the Corinthians, 2 ; why the
Apostles had it not, 13; an
obstacle to faith, 36 ; not after-
wards disallowed, 37 ; its proper
work, 17; superseded by faith,
18 ; this a predicted work of the
Gospel, 22, 29 ; in a certain
sense a part of God's education
of the race, 24.
Heaven, fear of losing, less avails,
328 ; faint conception of joy,
much more the reality, ib.
Hebrews, why addressed collectively
by St. Paul, 272; included Am-
monites, 394.
Hebrew Christians, in a better state
than the Corinthians, 44.
Hell-fire, eternal, 28, 49, 50; this
hinted in I Cor. iii. 15 ; doctrine
of, how to be made use of, 63.
See Eternal Puuishmetit.
Hell, the prisons of, 329.
Hercules, referred to, 30.
Heresies, what meant by the term
158; must needs be, ib. ; do not
destroy free will, 159; worse
than mere schism, ib.
Heretical teachers, profess to teach
more than the church, i and
note.
Herod, ashamed at the light, 409,
which trying to put out he kin-
dled more, 410 ; his feast a ban-
quet of demons, 41 1; in his
murder of John set up a trophy
against himself, ib.
Herodias, chief author of John's
murder, 409 ; the procuress, yea
the murderess, of her daughter,
410 ; her guilt and Herod's
known to all time and place, 410.
Herodias's daughter, her tongue full
of poison, 411.
High birth, of Christians, 24, 54.
Holiness, of the first Christians a
kind of sign, 32 ; the best argu-
ment against infidels, 39 ; glori-
fies God more than His visible
works, 102, 103.
Honors, require a strong soul to bear,.
338, a weapon of righteousness,
33?-
Horoscope, in use among the heathen,
21.
Human learning and talent, a check
to belief, not a disqualification
for it, 33.
Human wisdom, its weakness, 37 ;
curbed by the law, ib.
Humanity, how best shown to the
sick and the sinner, 349.
Humbleness, looseth sin, 300.
Humiliation, must prepare a man for
penitence, 60.
Humility, its tokers and blessing, 4;
its origin, 5 ; exalts lo heaven,
249.
Husbands, not to beat their wives,
154; how to treat them, 155;
Abraham a pattern of, 155.
Husbands and wives, hhider not the
Church from being a virgin, 383.
Hymenaeus, 400.
Idol sacrifices, show contempt of
God and carelessness of others'
good, 141 ; St. Paul's caution
respecting them, 144; idol feasts
a way to idolatry. III.
Idolatry, began from pride, 25 ; prin-
ciple of argument against it, 1 1 3 ;
held by the wiser heathen in a
different sense from the vulgar, ib.
Ignatius, why called Theophorus,ioi.
Ignorance, the cause of many sins,
35. 36-
Image, which Nebuchadnezzar set up,
supposed to correspond to what
he saw in his dream, 103,
(note) ; of the heavenly, what,
255.
428
INDEX OF SUBJECTS.
Immortality of the soul, vainly taught
by Plato, 19.
Incarnation, the, (lit. economy), 413.
Incest, its foulness, 83.
Incestuous person, the, had been ap-
plauded by the Corinthians, 2;
not named in either epistle, for
difterent reasons, 296 ; Paul's
mode of dealing with him and its
reasons, 297 ; Paul's conduct to
him the greatest love, 349.
Indians, early date of their Church, 32.
Indolent, the, open to be transfixed
by any wickedness, 316.
Infidels, borrow the slang of the race
course, 323 ; their doubts of
things unseen, ib. ; answered,
324-
Injurers, lose themselves, 304, 388—9 ;
worthy of pity not curses, 305.
Injuries, borne meekly most avenge
themselves, 335 ; benefit those
who suffer them, 389.
Insensibility on religious subjects, 381.
Insufficiency of man, to supply his
desires, 23, 24.
Invocation of the Spirit, in the Eucha-
rist, 374.
Isaac, his behavior before the sacri-
fice, 292 ; a type of Christ in his
meekness, 293.
Isaiah, exhorts concerning reproach,
338. " I think I have the spirit
of God," an express claim to
inspiration, 106.
Jacob, sought not his own, 147 ; poor
and in bondage, 173; naturally
timid, 174; his charity over-
came shame and mockery, 197 ;
his contentment, 309, 353; so
showed a living soul, 309.
James, ordained by the Lord and
made bishop of Jerusalem, 229.
Jeremiah, excused himself for not
delivering his message, 170;
sank under reproach, 338.
Jericho, fall of, 396.
Jerusalem, 312.
Jewish, types of Christian sacraments,
133; custom of searching for
leaven, 86.
Jews, pride, the cause of their fall, 4 ;
their conduct to the prophets, a
warning to the apostles, 27;
their punishments an earnest of
ours, yet ours greater, 134, 135 ;
their sins types of ours, ib.; causes
of their fall, 135 ; some things in
their covenant not typical but
apply to Christ alone, 86 ; their
passover compared to ours, 203 ;
their arrogance corrected, 310;
of a grovelling spirit, 310;
believed not even the law, 31 1 ;
saw not its glory, ib. ; their carnal
mind, 312; shall acknowledge
Christ in vain hereafter, 325 ;
their captivity in a manner
atoned for their sins, 388 ; made
war agamst St. Paul especially,
■why, 396; benefitted by afflict-
ions, 403 ; crouched to vain-
glory, 416; thence exiles, 418.
Job, his charity to the poor, 207 ; his
great patience, 94, 166; vSatan's
tempting of him, 166; his wife's
cruelty, 167; his example to
mourners, 168; a martyr, 275 ;
wrestled with all kinds of suffer-
ing, 275 ; that he lived before
the law increased his merit, ib. ;
accused by the devil, 284; his
resignation showed a living soul,
309 ; moved most by his friends'
reproaches, 339 ; showed bright-
er after affliction, 401.
Job's wife, her advice inspired by the
devil, 292.
John, one of the " chiefest " apostles,
385-
John the Baptist, his mildness m
reproving, 409 ; reproved Herod
rather than Herodias, why, 410;
was grievous even unseen to
Herodias, 410; why his head
asked for, 410 ; it cries louder
now, 410 ; after death a victor,
411.
Jonah, sought his own profit, 147 ;
fled from his duty, 170.
Jonathan, a pattern of charity.
Joseph, a disinterested person, 147 ;
a slave yet free, 109; his mis-
tress rather a slave, 109 ; a pat-
tern of charity, 192; spake not
bitterly of injuries, 305 ; his
words those of a living soul, 309 ;
well favored, 315; shone by suf-
fering, 401.
Joseph's brethren, sinned, not having
the fear of God before their
eyes, 303.
Joy in God a defence against pain, 275.
Judaical observances, old things, 332.
Judas, his commission no plea for the
sacriligious and covetous, 297,
389-
Judgment, rash, of the Corinthians,
58; of others' conduct allowable
in respect of definite, but not
indefinite duties, 59 ; in respect
of their general characters impos-
sible, and why, 60; false judg-
ment of men in regard to things
of the world, 68.
Judgment, Future, infidel doubts con-
cerning, answered, 323 ; follows
from God's justice, 323; con-
science testifies to a, 324 ;
believed in universally whatever
difference in details, 324; its
doom irreversible, 325 ; to be
imagined present, 328; outlines
and symbols of, exhibited at the
martyries of the saints, 403.
Judgment, the day of, all things
revealed in it, 287 ; none can
deliver in it, 325.
Justification, by giving the Spirit, 24 ;
means liberation from sin, 60 ;
by grace, not works, 334,335-
Kingdom of Christ, how delivered up
to the Father, 238 ; twofold, 239.
Kiss of peace, used at the Holy Eu-
charist, 265. (note.)
Knowledge, is common property,
III; nothing without charity,
112; imperfect to the present
state, 113; in what sense to be
done away, 202 ; of God in the
future state, 202 ; before and
after the Gospel compared, 203 ;
impiety of our claiming perfect,
203 ; such knowledge possessed
by the Spirit and the Son, 203 ;
an ointment, 301 ; present, a
savor, 302.
Laity, their prayers and assent re-
quired at ordinations, 365 ; par-
take of both bread and cup, 366;
pray with and for the priest,
366 ; share in thanksgivings and
elections, 366 ; should not throw
the whole care for the Church
on the priests, 367.
Law, used by St. Paul for the Old
Testament, 216; old law con-
trasted with the more perfect dis-
pensation of trhe Gospel, 126, 155,
Law of Moses, mystical meaning of,
121.
Law of Nature, harmonizes with
God's law, 154 " iDider ike law,
without law," what, 129.
Law, the, how the strength of sin,
257 ; spiritual, but bestowed not
a spirit, 307 ; compared with
grace, ib. ; how it killelh, ib. ;
showed and punished, not caused,
sin, 310 ; only letters, no help by
it, 310; fixed to one place, 310;
hid from the Jews, 311 ; con-
fessed to its own abolition, 312 ;
those who forsake it see its
meaning, 313.
Lazarus, stood on the summit of
heavenly wisdom, 308 ; his lot
and the rich man's compared,
324, 346.
Liberty, what it is, 145.
Life, a good, preparation for faith,
44; of primitive Christians com-
pared with those of later times,
32, 33-
Life in the soul, what, 307 ; to be
preserved in it by our own
efforts, 307 ; how tested, 308 ;
how shown in words, 309.
Loneliness, increases trials, 300.
Lord's Prayer, not permitted to Cate-
chumens, 282.
Lot, his want of generosity and dis-
interestedness, 146, 155.
Love, of Christ to us, 140; of the
primitive Church, greater than
ours, 140; to Christ casts
out all sin, 264 ; signs of in
open mouth and large heart,
342 ; in rejoicing at the good as
well as grieving at the ills of
friends, 347 ; consumeth sins
like a fire, 369 ; he that is with-
out it a useless man, 405 ; espec-
ially to those who love him, 405 ;
to be shown in defending friends
when ill-spoken of, 406.
Love of Christ, will make sinners
even punish themselves, 335.
Love of God, to be shown in deeds,
INDEX OF SUBJECTS.
429
I
421 ; best secures our salvation,
422.
Luke, by some thought " the brother
whose praise, etc.," 363.
Lust, how admitted, how fed, 315 ;
fiercer than avarice, 315; from
ourselves and not the devil only,
315; gendered by idleness, 316;
by habit, 316; its cure, 316;
the fear of God best quenches
it, 316, 345; to be quenched by
thought of hell-fires, 316, 330 ;
more imperious than love of
money, 389; or anger, 389;
hath overcome great persons,
389 ; not therefore excusable but
to be watched against, 389 ;
permitted in a sort in marriage,
389; implanted and why, 389.
Luxury, examples of, 124, 247; how
it unfits for heaven, 257, 258.
Lying, a sin of the poor, 346.
Macedonian Controversy, alluded to,
172.
Macedonians, the, compared with the
Corinthians, 277, 386; their
praises, 356; had suffered loss
of goods for the Gospel, 356;
their bountifulness had many
degrees of excess, 357 ; was ac-
companied by other graces, 357 ;
the assistance they gave to St.
Paul, 387.
Madness of the Mind, in grasping
shadows, 416; inexcusable, 417.
Magic, the suspicion of it in miracles
obviated, 30; magical verses
quoted, 169.
Magus, 415.
Magnanimity, true and false, 5.
Man, first and second, why those ex-
pressions used, 255 ; men made
to depend upon each other, 147,
57 ; how superior to women,
153-
Mankind, out of contentiousness take
part with persons evil spoken of,
407.
Manliness, the test of, 371.
Manes, his system, 38.
Manichees, 255 ; dismember St.
Paul's writings, 378; refuted by
them, 378.
Manna, the, 361.
Marcion, his notions, 318; dismem-
bered St. Paul's writings, 378 ;
yet refuted by them, 378.
Marcionite way of perverting the
phrase " baptized for the dead,"
244; their Dualism, 318 (note.)
Marriage, heathen ceremonies at,
condemned, 69; mixed, rules
for, 106 ; reasons for continu-
ance in, 107 ; second marriages,
when unlawful, 11 1; with kin-
dred forbidden, 1 10 ; in order to
lead us to charity, 204 ; declined
by some on worldly grounds,
323 ; not accused by Chrysos-
tom, 324; concessions in respect
to, 420. See Husbands and
Wives.
Martyrdom, always a time for, 274 ; j
attained without dying, 275 ;
patience under loss of goods a
kind of, 275 ; or under loss of
children, 275 ; a name appropri-
ate to our Lord's death, 29 ;
nothing without love, 148.
Martyries, 403.
Maran atha, meaning of, 265 (note)
why used in this place, 266.
Mary, the first who saw Christ, 229.
Marcellus, of Ancyra, his heresy, 237.
Manifestation, of the Spirit, what,
171.
Martyrs, compared with Socrates, 19;
their astonishing tortures, 19.
Matthew, his immediate cure, 62. ■
Matthias, 366.
Materialists, 25.
Men, praise or blame of not to be
regarded, 303 ; when but beasts
in human form, 308 ; here but
sojourners, 359 ; all dependent
on each other, 361 ; so by God's
decree, 362 ; how legislators to
themselves, 363; but women if
easily deceived, 384.
Merchant, portraiture of a generous
one, 58 ; for the contrary, see
Commerce.
Mercy, of God no plea for our neg-
ligence, 136; a cause why men
should fear, 49, 50; God's chief
attribute, 273 ; seeketh out the
worthy, 280 ; assimilates to God,
358; a greater thing than rais-
ing the dead, 358.
Merciful, the, in the highest sense a
man, 358; a priest, 374; like to
God, 374; his altar, Christ's
body, 374; and greater than the
Christian altar, 374.
Merit, of human works altogether
disclaimed, 3, 6; this disclaimer
involved in the doctrine of Bap-
tismal regeneration, 6.
Messengers of the Churches, the, who,
364 ; persons chosen such, above
suspicion, 364; why several,
265 ; except Titus unknown to
the Corinthians, 365.
Mind, not the body, cause of sin, 99,
181. See Body.
Miners, their misery, 137.
Ministers, for the sake of the people,
55 ; not to grow weary of re-
peating plain truths, 33 ; their
unworthiness does not hinder
the effect of the Sacraments, 44 ;
only stewards, and not to be
puffed up by their stewardship,
56.
Miracles, visible, why they ceased,
31 ; may be wrought by bad
men, 44; why inferior to proph-
ecy and teaching, 186; not in
operation in Chrysostom's time,
320 ; the first Christians
wrought them, 414.
Misquotation of Scripture, danger of,
206.
Mistaken way of defending the Gos-
pel, 14.
Moabites, the, 394.
Modesty, ill-timed does harm, 381, •
taught by St. Paul's example,
399-
Monarchs, their festal days a time of
gifts, 337.
Money, the love of, a severe mis-
tress, 315; its captives more
than lust's, 315, 39 1; incompat-
ible with righteousness, 37 1;
makes freemen slaves, 37 1 ;
none but pitiful persons pos-
sessed with, 389; compared with
sexual desire, 389 ; no indul-
gence given to it by the Gospel,
389; is not implanted in us,
389 ; how overcomes more per-
sons than lust, 389 ; the five
foolish virgins fell by it, 390.
Monks, an order of (perhaps) mar-
ried, 178.
Moors, the, 412.
Moses, with Jethro an example of hu-
mility, 4; also in joining his op-
pressed people, 5 ; was stoned by
the Jews, 27; more famous for love
to others than for miracles, 146;
his privileges less not only than
the Apostles' but than Christians
generally, 311 ; the glory of his
countenance, 311 ; his glory, not
the tables, 310; it is seen, partak-
en and surpassed by those who
turn to God, 313; his love for
his people, 352; listened to
Jethro's counsel, 366; left the
story written, why, 366; once
fled from fear, 399; shone by
suffering, 401.
Motives, approve acts, 393.
Mourners, hired at funerals, 72;
others, 276; derive comfort from
punishing themselves, 335.
Mourning, not to be excessive, 165
and note ; for others' sins, 84 ;
for the dead, if excessive, against
analogy. Providence, and Scrip-
ture examples, 253. See Conso-
lations, Bereavements.
Mouth, the, God's table, when filled
with thanksgiving, 309 ; the
porch of Christ's temple, 418;
announceth God's oracles, 418;
to be kept undefiled, 418.
Munificence, determined not by
amount of gift, but mind of the
giver, 357, 371 ; its reward in
spiritual abundance, 360, 371,
372; yet hath both a temporal
and a spiritual recompense, 37 1 ;
maketh men approved, 374.
Mutilation of the body, punished even
by the heathen, 182.
Mysteries, why the Gospel so called,
34 ; and the Sacraments, 34 ; ex-
clude human explanations, 34,
35 ; how the preaching of them
consists with reserve, 35 ; how be-
lievers and unbelievers look upon
them, 35 ; the danger of making
them too cheap, 35 ; unmeet for
unbelievers, 318.
Naaman, 389.
Names of men, a token of unsound
43°
INDEX OF SUBJECTS.
doctrine, i ; of Apostles, sectarian
use of, II; of Paul, Ai^ollos and
Cephas used by way of supposi-
tion for teachers not named, 1 1 ;
of Christ, supersedes all human
names, 12; why continually re-
peated, 7 ; used schismatically,
12; names given to children
should be those of the Saints,
7'-
Narthex, what part of the Church,
179, (note.)
Nature, its corruption no excuse for
sin, 10; another name for God,
151 ; tyranny of, 291.
Necessity, God allows men to make
a virtue of, 56.
Nicodemus, 284.
Ninevites, the, why pardoned, 280;
their repentance how shown,
299; benefitted by threat of
ruin, 401.
Noah, left in the deluge as a spark
to kindle a new race, 205 ; the
days of, 281.
Nocturnal processions at marriages
condemned, 69.
Nomad Scythians, 352.
" Not I but the Lord " refers to an
express word of Christ, 106.
Numbers, where they avail with
God, where not, 281.
Nurses, their superstitions foolery, 71.
" O foolish one, that which thou sow-
est," meaning of, 249.
" 0 God, my God," force of the ex-
pression in the prophets, 6.
Obedience, the test of, in disciples,
297.
Offending God, the only ill, 274 ; to
be feared more than hell, 334.
Ointment, said to suffocate swine,
.302.
Omission, in rhetoric, how made ef-
fective, 367.
One God, applied to the Father does
not prevent the application of
the phrase to the Son, 114.
Obscurity of Scripture, no reason for
inattention, 221.
CEconomy, practiced by Paul, 7, 8 ;
of the divine persons, a doctrine
necessary to explain many parts
of Scripture, 237, 238.
Offence, see Scandal.
Old leaven, what, 87.
Olympius, the Sophist, 113.
Opposition to the truth, sometimes an
encouragement, 261.
Orders, distinction of the ministry,
typified in the old law, 126.
Outward Man, the, complete decay
of, the greater gain, 326.
Party Spirit, springs from the people,
45-
Paul, beaten at Corinth, i ; his mod-
esty, I ; praises the Corinthians
for what end, 7 ; his use of the
naiiie of Christ, 7 ; his prudence
in not committing his inform-
ants, 1 1 ; prefers St. Peter to
himself, 1 1 ; why he did not
commonly baptize, 12; bolder
on coming to quotations from
Scripture, 17 ; his later grace, a
crown on his improvement of
the former, 28 ; military cast of
his character, 29 ; not eloquent,
29 ; had a strong sense of fear,
30; prepares skilfully for topics
to come, 5 1 ; puts case in his
own and Peter's name, 55 ; why
he declines the judgment of
men, 59; his skilful mode of
dealing with the Corinthians,
72; his tenderness toward them,
73, 74; portraiture of the Apos-
tle in his imitation of Christ, 74,
75 ; his policy in sending Tim-
othy, 78 ; like a lion to the Cor-
inthians, 78 ; tempered meekness
with severity, 79, (note ;) cites the
heathen as a reproach to Chris-
tians, 83 ; his good sense, 84 ;
his energy, 84 ; exercising the
power of the keys, 85 ; his re-
serve in declaring pardon to the
fornicator, an imitation of Christ,
87 ; his voluntary poverty, 88 ;
how he possessed all, 88 ; method
of speaking incidentally on other
subjects, 91, 163, 228; extra-
ordinary and unexpected turns
in his arguments, 96 ; mode of
awakenmg sinners, loo. III;
varies his discourse as the matter
required, 105 ; his rule on mixed
marriages, 106 ; his doctrine of
liberty and slavery, 108 ; rules
concerning virginity, iio; care
of avoiding scandal, 1 1 6, 118;
suffered poverty to avoid it, 122;
his modest assertion of his right
to maintenance, 119; the Apostle
of the world, ib ; his wisdom,
121, 126, 128; his moderation,
and condescension to all, 128;
why he circumcised others, 128;
avoided display, 1 27 ; his con-
version and argument against
fatalism, 129; mode of dealing
with sins, 133, 149 ; his fear for
himself, a warning against pre-
sumption, 132; his method of
convincing, 138, 139, 158; his
care for the common good, 161,
146; excelled all the old Saints
in love, 146; method of using
common examples, 175, 176;
mode of praise and censure,
150; appeals to high principles
on ordinary topics, 150 ; his
very presence a visitation, 159 ;
more to be admired for his love
than his miracles, 193 ; paid
rent for his house in Rome, 212;
how he overcame vainglory,
213; his humility, 230 ; an ex-
ample to us, 231 ; his delicacy
in speaking of others, 264; his
reasons for writing the 2nd
Epistle, 271; his humility, 272,
273, 278, etc., etc. ; after com-
fort lay not softly down, 273 ;
had a spring of continual joy in
God, 275 ; advertises the dis-
ciples of his estate, why, 278;
had anticipated death, 279 ; his
rejoicing in a good conscience,
286 ; disclaimed fleshly wisdom,
286; shares the glory of his
good works with his disciples,
287 ; refers his teaching to the
test of the great day, 287 ; kept
not his promise, why, 288 ; the
servant of the Spirit, 288, 294 ;
did not know all things before-
hand, 289 ; nor always what was
expedient, 289 ; came not, to
give time for repentance, 294 ;
gentler in this Epistle, 294 ;
desired not to be made sorry,
for the disciples' sake, not his
own, 295 ; his tender affection,
296; his wisdom, 296, 347, etc.,
etc. ; mingled praise with blame,
296, 347. 356, 393 ; used the
cautery with pain, 296; not
ashamed to defend himself, 296 ;
moderates the Corinthians' anger
against the incestuous person,
297 ; leaves, yet does not leave,
the Corinthians' power to forgive
him or not, 298 ; his trouble at
not finding Titus, 300 ; refers all
to God, 301, etc., etc. ; antici-
pates and meets an objection
against himself, 305 ; hewed
men's hearts to write on, 306 ;
wore the King's image, and so
his garments wrought, 314; a
servant, 319; interprets himself
when obscure, 322 ; had been
lost if God punished always on
sin, 324; makes an objection
serve his own cause, 328, 288,
294, 35 1 ; glories lor others'
sakes, 331 ; to stop the false
Apostles, 331 ; how, mad to
God, ib ; his blamelessness, 337 ;
shown also in his use of spiritual
gifts, 338; attracted grace by
good works, 338; made what
he was by love, 338 ; endured
all with pleasure even, 339 ; pos-
sessed all things, 339 ; especially
all spiritual things, 340 ; his
care for the poor, 340 ; for un-
believers, 340 ; for the churches,
ib ; displays love before rebuk-
ing, 342 ; his love embraced the
world, 342; shown in all his
Epistles, 343 ; testifies also in
all to the disciples' love for him,
343 ; tempers his rebukes, 294,
343, etc. ; his oratorical use of
interrogations in quick succes-
sion, 344 ; his joy in his disci-
ples, it overcame his tribulations,
348 ; cites Titus for witness, 348 ;
endears Titus to the Corinthians,
348, 358 ; encourages some, 349 ;
treats tenderly when he can do
so without harm, 297, 350, 352;
fears for the whole church, 352;
compels not but draws the disci-
ples on, 359, 360; chose to suffer
hunger among the Corinthians,
360 ; received from others often,
INDEX OF SUBJECTS.
431
yet not ashamed, 362; mentions
Titus only of the collectors by
name, why, 364 ; condescends to
avoid the appearance of evil,
364; a devil could not have sus-
pected him of unfaithfulness as
to the alms collected, 365 ; his
mouth opened by the church's
prayer, 365 ; feigns to side with
the Corinthians, 367 ; urges from
human motives also, 368, 372;
prays the Corinthians may have
enough, not abundance, 369 ;
and that for good works, 369;
this Epistle his eulogium, 375;
corrects his own boasting, 375,
383 ; slow to vindicate the Gos-
pel, much more himself, 376;
his freedom from ambition, 376,
410 ; reasons why he delays to
punish the disciples, 377; com-
pared to a general, 377 ; the
achievements of his tongue, 378,
398; dismembered, routs the
heretics, 378; not parti-colored
in his teaching, 378; perversion
of his doctrine no proof against
him, 378 ; the use of his writings ;
recommended, 378 ; instantane-
ousness of his conversion proved
him free from vainglory, 381 ;
remembered sins before baptism,
381, 383; in boasting studied the
disciples' lienefit, 383, 386; es-
poused for Christ, 383; in him
all open, 386; speaks not of hav-
ing supported himself, why, 386;
receiving or not receiving, both
in him from love, 387 ; shrinks
back often when beginning to
boast, 392 ; sets his trials before
his miracles, 396, 397 ; number,
intensity and variety of his trials,
397 ; his cares for each, the
chief thing in them, 397 ; did not
rush on danger, 397 ; victorious
over trials, 397 ; simply took the
world captive, 397 ; his achieve-
ments more than David's, 397 ;
bore in one body what others
did in many, 397 ; ran briefly
over all, 398; himself the person
caught up, 398; confessed to
ignorance, 398; why Christ
caught him up, 399; what his
thorn, 400, (note;) wounds and
heals at once, 406; many steps
in his love, 407 ; suffered not his
partners to receive, 408 ; counted
it humbling to have to punish,
409; the characteristic of his
wisdom, what, 410; makes the
way to repentance easy, 410 ;
threatens often without punish-
ing, in this like God, 413; some-
times adds to the written sense
of Scripture, 414; does not pur-
pose punishing to show his
power, 414; his words spiritual,
414; his long suffering not weak-
ness, 415; able to punish the
bodies of the disciples, 417; yet
not able if they repented, 417 ;
28
prefers the disciples' salvation to
his own glory, 417; more vehe-
ment toward the end of this
epistle, 419.
Peace, given by the bishop, 219.
Penance, how to be determined, 297 ;
the mother of safety, 349; a
bandage to be kept on till the
wound be cured, 349.
Perils, use of, 280.
Persecution, not needed for our trial,
76; for Christ's sake, a token of
God's favor, 72; causes triumph,
301.
Persians, incest among, 316; John's
murder known among, 410.
Persons, the, of the Trinity, not con-
founded by Chrysostom, 419.
Peter, confounded with Paul, 29, 56;
the Coryphaeus, 120; why al-
lowed to see Christ first after
the resurrection, 230 ; his very
shadow mighty, 314; had been
lost if God punished in sin, 324;
his sorrow, 35 1 ; loosed by the
church's prayer, 365 ; ordained
Matthias, 366.
Pharisee, the, suffered shipwreck in
harbor, 394.
Philetus, 400.
Philip's daughters, prophetesses, 152,
186; a fulfilment of Joel's pro-
phecy, 152.
Philosophers, let their hair and beard
grow as a token of study, 149
(note.)
Pilate, 324; his report to Tiberius,
402 (note.)
Plants, variety of disposition in, 354 ;
like men, have their death, life,
etc., 354 ; God's providence
shown in respect to them, 354.
Plato, wrongly compared with Paul,
14; persecuted by Dionysius,
20, (note ;) comparative useless-
ness of his speculations, 19 ;
unable to prevail against custom,
40; his testimony respecting
soothsayers, 169.
Plenary effusion of the spirit in bap-
tism, 34.
Pleasure, of virtue and vice com-
pared, 130; of this world short-
lived, 174; of beholding God in
his works, 136; of covetousness
a poor one, 137; of love, 192;
of a right use of riches, 207 ;
present pleasure of chastity more
than uncleanness, 224 ; of glut-
tony only momentary, 242. See
Luxury, Virtue, Vice.
Poor, not to be despised, 116; to be
entertained, 117; where placed
in the church to receive alms,
179, (note;) intercessors for the
rich, 179; tokens of this world's
frailty, 179; indignities to them
done against the church, 159;
have most enjoyment of the sun,
the air, etc., 340 ; reap the ad-
vantage of rich men's outlays,
340; have the advantage in
spiritual things, 340; useful to
the salvation of the rich, 361,
362 ; more independent than the
rich, 362 ; how to be received
when they come to beg, 362;
liable to envy, 373 ; are Christ's
body and altar, 374 ; to be rever-
enced not repelled, 374.
Post 7nortem probation, denied by
Chrysostom, 330 (note).
Potiphar's wife, her words those of a
dead soul, 309.
Porphyry, a witness to the Scripture,
32; his remarks upon magical
verses, 169. (note).
Portraiture of Paul, in his imitation
of Christ, 74, 75.
Praise, a smoke that reached God's
throne, 374.
Praise of others, to be added to, not
envied, 408.
Prayer, in an unknown tongue inex-
pedient, 211; for others effica-
cious, 280; of a multitude effica-
cious, 281 ; for the Catechumens,
28i,(note;) comment on do., 281,
285 ; inattention at, 285 ; perse-
vered in worketh forgiveness,
300; worldly thoughts to be shut
out in, 303 ; viz. by bearing in
mind with whom we are conver-
sing, etc., 303; answers to sacri-
fice, 304 ; distractions in, 304 ;
against enemies to be rejected,
304 ; for enemies obtains forgive-
ness, 304, 305.
Prayers of the Catechumens, 284,
285; of the faithful, 285.
Prayer for the dead, why used, 253;
inconsistent with Purgator)', 253
(note ;) in all the ancient liturgies,
253 ; offered up at the time of the
eucharist, 253.
Preaching, the, no uncertainty in,
289 ; nor in its promises, 289 ;
its power, 301 ; not of man, nor
needing aid from beneath, 376 ;
external wisdom contributed
nothing to, 385 ; rivalry in, 408 ;
compared with baptism, 1 2.
Prepositions, implying agency, («>',
S"», etc.,) why used in speaking
of God the Father, 8.
Pride, of knowledge, its danger, 135;
of life, to be trodden under foot,
143 ; pride the mother of evils,
346; made the devil a devil,
346; a sin of the rich, 346.
Priests, to give thanks for others, their
part, 281 ; where no difl'erence
between, and the people, 365, 366.
Profit, our own how to be sought,
147, 197; our neighbors the
canon of Christianity, 146; no
high virtue without this, 146;
how men made by Providence to
seek it, 147, 197, 205; examples
of those who sought their own,
but found it not, 146; and of
those who sought others' and
found their own, 147 ; excuses
for selfishness answered, 147,
148; even martyrdom nothing
without it, 148.
432
INDEX OF SUBJECTS.
Profuseness, on lusts, common, 369,
370-
Promise, the, used of Canaan, 333,
(note.)
Promises of God, sure, 289.
Prophets, knew not all things, 288,
292; wrought life in bodies,
could not in souls, 307.
Prophecy, fulfilled, a kind of miracle,
31 ; double sense of, 36. See
Gifts of Prophecy.
Propagation of the Gospel, a kind of
sign, 32; why now at a stand,
32; why attended with miracles,
30, 31 ; why effected by the un-
learned, 23, 24 ; against the
tyranny of ancient custom, 40;
a proof of the divine nature of
the Gospel, 20, 21, 25,40,43;
of the power of the cross, 19.
See Evidence.
Punishments, human, their analogy
with the threats of Scripture, 49,
50; Apostolic and miraculous,
79. See Eternal, Hell fire.
Punishment, temporal, of sin, 324 ;
not universal, 324 ; we should
even wish for and inflict on our-
selves, 334 ; as men do who have
injured friends, 335.
Punishment, eternal, compared with
temporal punishments, 325 ; fear
of, avails more, 328 ; irremissi-
ble, 329; thought of, applied to
different sins, 330; may be made
impossible by each man for him-
self, 330.
Pythian Priestess, her madness, 170.
Pulse, the exclusive use of, recom-
mended, 370.
Race course terms, used by scoffers at
heavenly things, 323.
Rationalizing, a source of early here-
sy, 2 ; foolishness of it in things
human and divine, 16; compared
to a smith using the tongs
with his hand, 23; exemplified
m Adam, 24; excludes stability
in doctrine, 24, 25 ; compared to
a pilot without a ship, 33.
Reading the Scriptures, in public, a
motive to reverence, 220, (note).
Reasoning from analogy, proper for in-
fidels, 249.
Rebecca, her charity to Jacob, 196,
note ; her conduct, why vindi-
cated by the Fathers generally,
196.
Rebuke, pain of, brief; good of, per-
petual, 350 ; danger of withhold-
ing. 35 '•
Regeneration, at baptism, 176, 284;
a greater thing than the resurrec-
tion, 307.
Relations, cannot succor in hell, 329 ;
nor will wish to, 330.
Repentance, tokens of, 47 ; produced
by severe censure, 60; never too
late in this world, nor to be ob-
tained in the next, 136; how
made use of by Satan, 298;
ashes and fastings are not of
themselves, 299; in what its
efficacy consists, 299; shown in
humbleness, 299, 300; to be per-
petual, 300; future, vain, 325;
here always possible, 381 ; dan-
ger and sin of delaying, 382 ; able
to right transgressions, 410; hin-
ders an Apostle even from pun-
ishing, 417 ; how the way to joy,
418.
Reproach, harder to bear than afflic-
tion, 338 ; many fall by it, 339.
Reproof, of a brother, how to be
practised, 266 ; an example of,
266.
Reserve, necessary in teaching, 34;
how consistent with full preach-
ing, 35 ; St. Paul's practice of in
declaring pardon to the inces-
tuous person, 87 ; necessary in
speaking of the sacraments, 244,
245.
Resurrection, a work ascribed both to
the Father and the Son, 97 ; its
credibility proved by analogies
from nature and art, 98; objec-
tions of rationalists not to be
listened to, 98; an evil con-
science, the ground of man's un-
belief of, 98 ; creation a type of,
99 ; its importance as a doctrine
of Christianity, 226; two oppo-
site errors concerning it, 226;
design of Satan in attacking it,
226; course of St. Paul's argu-
ment for it, 227 ; Manichaean
notion of, confuted, 228, (note,)
235, (note;) reality of Christ's
resurrection proved by his death,
228; and burial, 228; and by
eyewitnesses, 229 ; five-fold proof
of it, 234; mutual relation be-
tween Christ's and our own,
234 ; implied in the hope of sal-
vation, 235 ; and in Christ's final
triumph, 240; in our baptism,
245 ; and in the Apostle's suffer-
ings, 246; and in our death,
250; how far the same body
raised, 250; heretical objection
as to the identity of body refuted,
250; the doctrine does not hin-
der degrees of glory, 25 1 ; how
far the body changed, 256; our
deliverance from sin and the law
proves the doctrine, 257 ; seen
in daily deliverances, 279 ;
Christ's shown in the Apostles,
321, 342; took place for our
sakes, 322; doctrine of estab-
lished by the way, 326 ; common
to all, but its glory not, 327 ; of
body, objections of heretics to,
329; shown in plants, 354.
Restitution, required by the heathen,
87 ; if neglected visited upon
posterity, 87 ; Zacchaeus, a nota-
ble example of, 87 ; certain in
the last day, 88.
Reverence, more paid to men than
to God, 67, 220.
Reward, not to be impatiently ex-
pected, 261 ; increased by our
sufferings, 262,
Rhetorical skill, its worthlessness, 79,
Rich, the, their contempt of the poor,
157; their misery, 173, 174;
ignorant of the perishable nature
of their riches, 174; need the
poor as much as the poor need
them, 205, 206; enjoy the sun
and air less than the poor, 340;
spend for the poor, 340; their diet
causes disease, 340; their bellies
furnaces, lit with corpses, 341 ;
sewers, ib. ; few of, saved, 346;
stand near to love of money,
vain glory, pride, ib. ; have no
hope it they use not much wis-
dom, ib. ; fill but one belly, 341,
361 ; gain not by their abun-
dance, 361 ; dependent in pro-
portion to their wealth, 362;
to be warned by the sight of
death, 390, See Poor.
Riches, abused make men poor, 76 ;
not evil in themselves, 76; the
evils which accompany them be-
fall men living and dead, 214;
those that thirst after them like
dreamers, 221 ; the unseemliness
of this passion, 224; in what
sense from God, in what not,
173, 206, 207 ; grow by distribu-
tion, 247 ; manna a warning
against hoarding, 248. See
Covetousness, Wealth.
Righteousness, cannot dwell with
covetousness, 37 1 ; a queen, ib. ;
of slaves makes freemen, ib.
"Rock that followed them," 133.
Romans, ix. 5, applied to Christ, 1 14.
Rule, ecclesiastical, its superiority to
civil, 353; concerned with souls,
353 ; deals with secret sins, 354,
and with less offences, 354;
weldeth our life together, 354;
lendeth aid, 354 ; discourseth of
high things, 354; its mildness,
355 ; cures, not cuts off, the sin-
ner, 355 ; effects of on the world,
355 ; without pride, 366.
Rulers, shown by love to the ruled,
352; why likened to vine dress-
ers, 353; spiritual, higher than
temporal, 354; a paternity in
spiritual, 354 ; the mode of elect-
ing these better, 354, 355.
Ruling, an art of the highest, 352;
over states, 353; over a man's
self, 353; over the church, 354;
agriculture a kind of, 3 c; 5.
" Rulers of this world," whom St.
Paul calls such, 34.
Sabellianism, Chrysostom's caution
against, 24.
Sacrifice, the Lord's Supper, 305 ;
a kind of in prayer, confession,
repentance, 303 ; different kinds
of in the law, 304.
Saints, how they will judge the world,
91 ; their intercession of no
avail for unholy persons, 258;
addressed by St. Paul, 272;
cannot possibly be punished, 381 ;
weak as well as glorious, 401,
403 ; why they were so, 403 ;
I
INDEX OF SUBJECTS.
43^
their tombs glorious, 404; pil-
grimages to, 404 ; their days,
festivals, 404 ; their prayers
asked, 404 ; their bones expel
demons, 404 ; have power when
dead, 404.
Salt, partaking of, held a sacred bond
even by robbers, 407.
Salvation, wrought by suffering, 277.
Samuel, his care for the people, 352;
why he seemed to boast, 394.
Sanctification, baptismal, i.
Sanctuaries, of heaven, di/zi'Ses, what,
142. (note.) .
Sapphire, 89.
Sarah, a pattern for wives, 155; her
advice to Abraham to take
Hagar, then allowable, not now,
155-
Satan, means simply an adversary,
401.
Saul, his reproaches to Jonathan
meekly borne, 196; an example
of envy, 395.
" Saved by fire," what, 51.
Scandal, how given, 123, 124; sin
of giving it, it). ; St. Paul's care
to avoid it, 1 18.
Schism, its formal nature, 10 ; may
originate in mind or judgment,
1 1 ; Corinthians guilty of it, 158.
Schismatical teachers, their rapacious
and mercenary spirit, 1 21.
Scriptures, their rule of life, 346.
Scylla, a heathen image of sin, 52.
Seal of the cross, in baptism, 71,
(and note.)
Self-indulgent, have no fellowship
with Christ, 274.
Self-love, if true, leads to same con-
duct as love, 197.
Self-praise, sometimes useful, 381,
and to be commended, 395, yet
to be cut sliort, 406.
Senate, the Roman, deified Alexander
the Great, 402 ; refused this to
Christ, 402.
Separation, without mutual consent
unlawful, 106.
Servants, our care of their souls, 71.
Sexes, their relation a bond of char-
ity, 204.
Shame, at being dependent, low-
minded, 361.
Shimei, his cursing David, 299, 388.
Shoes, not worn by many, as servants
and laborers, 353.
Sign of the cross. 1 1 8.
Simon Magus, an instance of vain-
glory, 212.
Sin, makes men in some respects
wor^c than devils, 53; its efl'ect
in blinding the soul, 61 ; original
dcilroyed in baptism, 24.0 ; some
punished in this world, some in
the next, 164; best checked in
its beginning, 62; danger of
little sins, 52; medicines for,
300, '351; even after baptism,
300 ; its end here and hereafter
to be considered, 330 ; sin, not
punishment to be lamented, 300;
and dreaded, 334.; before bap-
tism, effaced in it, 381 ; yet still
remembered by St. Paul, 381 ;
danger of dying in, 382; its un-
cleanness, 41 1 ; even sinners be-
ing witnesses, 411.
Slavery, not tlegrading to a good
man, 108 ; what kind is degrad-
ing, 108 ; not possible for a good
man to be a slave, 109.
Slander, a common evil, 267 ; hurts
the slanderer more than the
slandered, 268; its threefold
evil, 268; when we forgive it, a
proof of our innocence, 269.
Smatterers, harder to reach than the
simply ignorant, 23.
Socrates, whether his death was vol-
untary, 19; compared with the
martyrs, 19 ; considered an in-
novation, 40 ; and Xantippe,
156.
Sodom, a witness to future punish-
ishment, 50.
Sojourners, our estate as such, 359 ;
we should choose to be such,
.359-.
Soldiers, irreligious, reproved by case
of Cornelius, 28.
Solomon, overcome by lust, 391 ;
his days, 401 ; ruined by his
prosperity, 403 ; enjoyed peace
and plenty, 173.
Sorcerers, converted by St. Paul,
377-
Sorrow, excessive, sinfulness of, 231.
See Mourning, worldly, harm-
eth, 351 ; for sins profiteth, 350 ;
Cain's, Esau's, David's, Peter's,
351 ; for the dead benefitteth
not, 351.
Son, the, how said to be subject to
the Father, 238 ; his authority
equal to the Father's, 239.
Sosthenes, inferior to Apollos, 3.
Souls dead, when their movements
unhealthy, 308.
Spirit, the Holy, how he dwells with-
in us, 10 1; of Christ dwelling
within us, 102 ; illustrated by
example of a King's son, 102 ;
why sometimes not named, 1 14,
240 ; equal to the Father and
the Son, 172; his jiersonality
and divinity, 173 ; given to all
baptized persons, 176; possesses
all knowledge, 20^; a seal, 293;
of one essence with the Father,
313; giveth life, ?'/^., 310; Lord
and God, 313; the author of a
creation within us, 314 ; an ear-
nest of immortality, 327
Spiritual gifts, abusefl, 338.
Spiritual things compared with sjjir-
itual, 37 ; spiritual man judges
others, yet is not judged of
them, 39; spiritual body, spirit
always present in, 252, (note).
Spirit, soul and body, how distinguish-
ed, 252, (note).
Statues of Theodosius, overthrown
at Antioch, 104, (note).
Stephanas, his household, their praise,
265 ; with Fortunatus and Achai-
cus, the persons who brought the
account of the Corinthian church
to St. Paul, 265.
Stewardship, the thought of, a lesson
of humility and resignation, 56;
and that nothing is exclusively
our own, 57.
Sufferings, for Christ a present reward,
246; give goodlier hopes, 322;
not to be regarded apart from
their reward, 339; to be not only
borne, but rejoiced in, 340 ; at-
tract God's forgiveness, 391 ;
God's power shown in, 402; the
road to victory, 412.
Subintroductae, what, 266, (note).
; Superfluities, to be cut off so as to
I give bountifully, 372; measure
of, ib.
j Superstition, men's tendency to, 71.
Suspicion, to be avoided, 331, 336.
Sybarite, table of a, 370.
Teachers, those reprehended to bear
the rebukes of, 349; others to
work with, 349; their disciples'
growth their consolation, 352;
not to be hasty in punishing,
376; mark of, to mourn over
disciples' wounds, 410.
Temple, the, its destruction involved
the abolition of the law, 312.
That '<-va., not always indicative of
the cause, but simply of the
event, 159.
Temptations, not to be endured with-
out God's help, 138; why per-
mitted, 321 ; their gain, ib., 337.
Thanksgiving, disclaims merit, 6 ;
always due, 6; under affliction,
275 ; in behalf of others a duty,
280, 281 ; for common blessings,
281 ; under afflictions looseth
sin, 300.
Theatrical entertainments, their in-
famous character, 68.
Theodoret, (on i Cor. xv : 49), 255.
Theodorus, the atheist, 20.
Theology, a matter of testimony
throughout, 31.
Thessalonians, the, 360.
Thomas, St., forced to go into Judea,
26, 27.
Thoughts, an army having various
ranks, 290 ; he who governs
them a king, 290.
Three children in the fire, 104.
Time, shortness of, 336; the accepta-
ble, what, 337.
Timidity, no reproach to any one. 200.
Timothy, 413; Paul's commission to
him, 78; a courageous and faith-
ful man, 263; associated with
Paul in the address as with him,
274; and out of humility, //;.
Titus, his absence felt by Paul, 300,
348; his witness to the Corinth-
ians, 343, 34S; his love for them,
348, 358 ; how received by
them, 271, 358; Paul's praise
of, 358; why the only one
named amongst the bearers of
the collection, 365 ; received not,
408.
434
INDEX OF SUBJECTS.
Toils, encountered willingly to rest
after, 325; in worldly things
great, yet the first often little,
325 ; in heavenly little, and the
fruit boundless, 325.
Tongues, gift of, received by some
who were elated by it, 338.
Torches, at funerals, 3S8.
Tradition of the church, excludes
human inventions, 31 ; supplies
information not to be obtained
from the letter of Scripture, 36,
and note.
Treasury of the church, what, 259.
Trinity, the, three persons in, co-equal,
171; the same things said of each
person, 319, 418; interchange of
gifts, 419.
Trumpets, overthrew cities, 320.
Tychicus, 278.
Unbelief, caused by the bad lives of
Christians, 15 ; compared with
insanity in its treatment of those
who would remedy it, 16.
Uncleanness, eminently a profane
vice, 52; its misery, 224; com-
pared with chastity, 225 ; may
be said of all sin, 410.
Uncertainties, not to be trusted to in
our soul's concerns, 382.
Uninitiated, the, may not know all
things, 365.
Unity of the church, implied in its
name, 3, 5, 176; depending on
communion with Christ, 3, 47 ;
of the Spirit, what, 176; of the
-members forbids envy, 177;
reason for contentment, 177 ;
taught by the beauty of propor-
ition, 178 ; applied to various
classes in the church, 178; of
ithe members of the body, 181,
182; an example to the greater
to care for the less, 183; sum-
mary of the argument derived
from the body, 187.
Unleavened bread, its typical mean-
ing, 86.
Until, spoken of God does not imply
that His kingdom shall come to
an end, 238.
Unworthiness of ministers, no bar to
the grace of the sacraments, 44.
"Use it rather," spoken of continu-
ance in slavery, 108.
Utterance, a special grace, 6.
Vainglory, on behalf of others, 64 ;
on account of gifts, compared to
proud flesh, 65 ; reproved on
ground that all is of grace, 65 ;
and by an argument ad vere cun-
diam, 65; its manifold evils,
212; a remedy for it, 213; exam-
ples of victory over it, 213; in
almsgiving, cruelty, 345 ; hin-
ders others from giving, 345 ;
shames the giver, the receiver
and Christ, 345 ; the slave of,
must be grovelling, 417; a sav-
age mistress, 417 ; engendered
by littleness of mind, 418.
Veil, a two-fold, over the Gospel,
283 ; over the Jews, on the let-
ters and their hearts, 312.
Vice, its weakness, 411.
Vice and Virtue, the difference be-
tween them not subjective, 81 ;
in what sense virtue easier than
vice, 80, 81 ; (see Pleasure);
vice, its misery, illustrated by
an anecdote of a corn dealer at
Antioch, 241.
Virgins, choirs of, 178.
Virgins, the foolish, regrets of vain,
325 ; they fell by love of money,
.392-
Virginity, commonly within man's
power, 50 ; higher state than
marriage in all, 105, 106, IIO;
yet not compulsory on any, 106;
if once chosen solemnly, should
not be given up, iio; why a
higher state, IIO; Chrysostom's
treatise on, referred to, 1 1 1 ;
differs from continence, the lat-
ter absolutely necessary to Sal-
vation, no; introduced by the
Gospel, 320 ; not commanded,
391 ; where it profiteth not, 392.
Virtue, maketh prayer respected, 281 ;
more than money maketh men
of a cheerful countenance, 340 ;
is natural, 363 ; by words even
striketh down its adversaries,
410; its strength even when
bound, 41 1.
" Weakness " means persecution, 34 ;
three different senses of, 414;
how said of God, of Christ,
415.
Wealth, its tendency in respect to
Faith, 24; with what palliations
the love of it may be abated, 62,
63. See Riches,
"Wheresoever the carcase is" ex-
plained, 142.
Widows, assemblies of, 178.
Widow's mite, an encouragement to
those who can do but a little
good in the way of conversion, 15.
Widow of Sarepta, the, her faith,
320; disregarded her children
even, 37 1 ; manly though a
woman, 37 1 ; gave more to hos-
pitality than Abraham, 371.
Will of God, reason for contentment,
177.
Witchcraft, charge of, against the
Apostles, 320; how refuted, 320.
Wisdom, without goodness, its utter
degradation, 52; how to be
gained by becoming a fool, 54.
Women, in danger of mistaking
the signs of repentance for re-
pentance, 299 ; easily deceived,
384; bands of, at funerals, 276,
390 ; favor of, courted by
preachers, 408.
Woman, why subject to man, 150;
before the fall not subject, ib. ;
why she ought to be covered,
151 ; women prophesied in
Paul's time, 151 ; dishonored
by taking the man's honor, 151 ;
those who wear short hair all one
as if uncovered, 152; custom
of wearing short hair abolished,
153; why they should not teach
in public, 222.
Word of wisdom and of knowledge,
what, 172.
Works, good or bad, the Christian's
building, 51.
"With thy spirit," a liturgical re-
sponse, 219.
World, the, worthy of God, 378;
and yet defective, 378; why
both, 378; (see also 401 ;) op-
posite notions of, 378; refute
one another, 378.
Worldly things, a lowering winter,
316; make men cowards,?^./
delights of, have bitterness, 325 ;
present satisfy not, id. ; men
toil in, to rest after, 326.
Wrong doers, the real sufferers, 95 ;
they who suffer wrong are under
God's discipline, 96.
Zacchaeus, had an appointed time
for restitution, 208. See Resti-
tution.
INDEX OF TEXTS.
Gen. ii. 5 . . .
7 • ■ •
i6, 17
23 . . .
24 . . .
iii. 4 . . .
5 • ■ •
16 . 105
19
iv. 8 (Sept.)
9. . .
12. . .
12, 14 .
xi
I . . .
7 . . .
xii. I . . .
9. . .
16 . .
14 . .
xiii. 8 . . .
xiv. 8 . .
21, 24
23- •
24. .
XV. 6 . . .
xviii. 7 . .
21 .
27 .
xix. 17 . .
XX. 6 . . .
xxii. 5 (Sept
xxii. 8 . .
10 . .
II, 12
xxiii. 6 . .
xxiv. 4, etc
XXV. 27 .
xxvii. 13, etc
xxviii. 20 ,
xxix. 20. .
xxxi. 38 .
xxxvii . .
14 •
xxxix. 6 (Sept.
8, etc
7
9
xl. 15 .
xlvii. 9
■ 99
199
303
Exod. i. 2
ii. 14
iii. 2
6
xii. 4
xvi. 20
4.
73
• 37
• 252
. 284
, 204
38
284
222
256
,308
267
180
37
320
205
291
291
147
213
4
213
213
5
207
409
291
371
213
291
390
148
419
303.
309
293
275
291
213
383
200
196
309
197
200
303
147
315
192
309
309
305
173
5
352
229
,3'8
86
248
Lev.
86
366
4
49
267
xxxii. 32. 146,198,200
xxxiv. 29, 34
xvii. 4 . . .
xviii. 14 . .
24 .
xix. 10, 20
xxiii. 4, 5
Num.
Deut.
iii. I, etc
viii. 23
xviii. 6
xxvi. 12
xii. 3 .
xiv. 10
XV. 32—36
xxxi. 8, II,
x. 12 . .
xvii. 7 . .
xviii. 15 — I
xxii. 5 . .
.? ■ ■
xxviii. 23
xxxii. 15
21
Josh. vii. . . .
I. Sam. viii. 1 1-
xii. 3 . .
5-
14. .
23
304
xvi. 12 (Sept.). 315
394
)3i5
395
196
395
299
299
388
335
400
371
27
409
300
169
389
84
18
53
■36
300
36
36
36
36
284
xvii. 34, etc
42 (Sept
xviii. 7 . . .
XX. 30 . . .
xxiv. 4 . . .
II. Sam. xii. 17, etc .
xvi. 5, 9 . .
II, 12 .
xxiv. 17 . 146
I. Kings v. 4 . . . .
xvii. 12 . .
xix. 10 . .
xxi. 20 . .
29 . .
xxii. 23 . .
II. Kings V. 20, etc .
26. . .
vi. 5, 7 . .
viii. 13 . .
xxii. 8 . . .
xxi. 29 . .
II. Chron. iv. 29 . .
xii. 5 . . .
xiii. 22 . .
xxxiv. 14 .
Job i. 9, 16 (Sept.)
21
3"
.309
293
205
283
4
27
306
15.16,134
419
90
312
151
121
241
242
141
62
392
392
392
392
252
56, 166, 254,
276, 309
u. 4 . .
6. .
10. .
21. .
V. 13 .
XX. 15 .
xxxi. 31
Ps. ii. 8 . . \
iv. I . . .
V. 12 (Sept
vi. 7 . .
vii. II (Sept,
viii. 6 . ,
xiv. 2 . .
XV. 4 . . .
xvi. 10 . .
xviii. I . .
45 •
XIX.
I .
I, 2
XXII. 12. .
16, 18
xxiii. 4 . .
XXV. 18, 19
xxvii. I .
xxxiii. 19 .
xxxiv. 3 .
xxxvi. 6 .
xxxvii. I, 2
20 .
xxxviii. 5 .
xxxix. 6 .
xliii. 4 . .
xiv. 8 . .
10, II
xlix. 16. .
20. .
1. 16, 20 .
21 . . .
Ii. 6 . . .
10 (Sept
17. . .
Iii. 4. . .
liv. 13. .
Iv. 23 . .
Ixii. I . .
Ixiv. 4 . .
Ixviii. 5 .
Ixxi. 7 . .
Ixxiii. 27 .
Ixxxiv. 7 .
Ixxviii. 24
33
. 49
Ixxxvi. 17
xc. 2 (,Sept.)
66
275
85
207
166
55
207
143
240
273
290
87
324
290
291
174
229
273
87
8
378
143
32
228
399
390
254, 273
299. 395
281
173
88
240
267
417
57
6
114
384
174
53
269
93
267
314
305
268
282
95
6
282
254
2l6
47
313
207
382
285
216
238
98
xciv. II 55
xcv. 2 (Sept.) . . . 325
ci. 5 269
cii. II 417
25 17
27 238
ciii. 2, 4 290
..4 374
cvn. 27 267
ex. I 114
2 21
4 312
cxii. 9 124
cxvi. 10 ... 322
cxix. 89 238
cxx. 5 198
cxxvii. I 284
cxxxvi. 26 ... . 320
cxxxvii. I 199
cxxxix. 12 ... . 61
14 ... . 57
21 ... . 198
cxliv. 4 (Sept.) . . 68
Prov. i. 9 (Sept.) . . . 290
X- 3 95
xi. 26 241
xiv. 29, 31 . . .194
xvi. 5 (Sept.) . . 409
xix. 17 89
xviii. 3 47
XX. 6 (Sept.) . . 358
9 47
xxvii. I . . . . 382
Eccles. i. 2 59
xii. 13 .... 174
Cant. viii. 6 201
Isa. i. 10 47
17 ... . 136. 300
19 79
22 (Sept.) . . . 302
26 252
V. 4 8
vii. 14 252
X. 22 280
xxii. 13, 14 . . . . 246
xxiv. 16 35
xxvi. 12 390
xl. I, 2 390
6 174. '39s
23 '7
xii. 22, 23 . . . 187
xliii. 26 (Sept.) . . 6a
300, 303
xlvi. 4 238
xlvii. 26 (Sept.) . .136
1. 4 (.Sept.) . . 36, 282
Ii. 7 (Sept.) . . ,338
Ii'- 7 7S
435
4,-^'''
INDEX OF TEXTS.
15 . . .
liii. 7 . . .
8, 10, 1 1
liv. 4 . . .
Ivii. 17 . .
. . 36
293
228, 229
. . 282
.136
17, 18 (Sept.)
48, 300
Ixiv. 4, 13, 282
• 36
Jercni. i. 6 ....
. 170
VI. 10 . . . .
• '.3.S
vii. 17, 18 . .
48
viii. 4 . . . .
• '35
X. 11 . . . .
■ "3
XV. 19 . . .
• JS
XX. 9 . . . .
33«
Eaek. iii. ic . . . .
170
ix. 8 . . . .
198
XVI. 4 . . . .
242
21, 22 . .
I.S4
XX. 25. . . .
3«
Dan. ii. 13, 18 (Sept._)
304
47 • ■ • •
218
111., VI
292
111. 17 ... .
104
17, 18 . .
117
21, etc. . .
273
28 ... .
103
IV. 27 . . . .
I.3.S
VII. 9
«7
14 ... .
237
Hos. vi. 6
190
xm. 14. . . .
256
Joel ii. 13
299
25
320
28
256
Amos. vii. 14, 15 . .
,392
Jonah i. 3
1S2
ui. 4
«7
10 . .281
299
iv. 11 . . 280
281
Micah. iii. 8 . . .
393
VI. 3 . . .
296
Nahum i. 4 .
207
Haggai ii. 8 . . . .
206
Zech. i. 15 (Sept.; ,
3«9
xu. 10 . . .
228
Wisd. ii. 15 . . . .
410
X. 8
366
Ecclesiasticus . . . .
V- 7
382
IX. 9, 15 . . .
«7
X. 9 . .
388
XV. 16 . . .
79
XVI. 12
SO
xviii. 16, 17 .
190
XXV. 14 . .
'74
xxvu. 5 . . .
130
xxxiv. 23
349
Song of the three Chile
Iren.
vv. 6-10 . . .
104
Susannah 52
87
Bel and the Dragon 27
142
229
Matt. ii. 23
36
111. 15 . . .
228
V- 3.9 ■ • ■ •
419
5
284
II, 12 . . . .
3.38
16 ... ,
32
22 . . . 258
391
23,24. . .
420
24 ... .
107
28, 25 . . .
41
28 .
32 .
40 .
45 •
46 .
46, 47
vi. 1
4 ■
14 ■
23 •
25 •
..33 •
vii. 1 . .
3 ■
6. .
12 .
14 .
22. .
22, 23
viii. 20
ix. 5 .
13 ■
16 .
X. Q . .
10 .
16 .
27 .
3^.34
39. 32
xi. 13 .
30 ■
28 .
xii. 25 .
29 .
34.
36-
38.
40.
42 .
45 •
xiii. 13.
'7
xiv. 2 .
8 .
12 .
XV. 1 1 .
22 .
xvi. 18
xvii. 20
xviii. 7
'5
24.27
24, etc
33
xix. 9 .
12 .
21 .
21,24
27
29
XX. 16
23
26
26, 27
xxii. I .
13
29
37.39
xxiii. 2
9
12
39
xxiv. 14
37
. 258
. 106
• 94
• 374
• 405
.258
'. 374
• 374
• '35
• '37
• 257
. 89
58, 269
64
35. 3'8
362
345
49. 187
■ 44
• '43
• 245
. 190
. 200
. 207
. 120
•215
• 34
• 41
■ 191
. 186
. 81
• 307
. 184
240
• 38
• 41
. 207
. 229
• 91
. 261
• 319
■ "9
• 411
. 410
. 389
1, 409
280
32, 42
2, 189
'58
266
280
420
53
106
39'
89, 207
345
56
42
230
191
191
64
86
330
99
191
125
282
249
325
28.
XXV. I etc
9. ■
12 .
21 .
34 .
35 •
41 .
42 .
46 .
xxvi. 13 .
41 .
xxvii. 41, 42
xxviii. 18
20
Mark i. 24
ix. 44
44, 46, 48
X. 11
43
xii. 43
xvi. 9
Luke ii. 34
iv. 25, 26
vi. 23
27. 35
vii. 37
viii. 5
ix, 49
55
xiu. 4, 7
xiv. 1 1
23
xvi. . .
9
18
19
21
24
25
26
5-
10
22
xviii. 13, 14
xxii. 35
xxiii. 34
xvii.
John i. 3
'3-
29
ii. 19.
iii. 3
4
5
8
20
iv. 24
V. 17
19
21
44
VI. 31
46
53
vn. 5
28
viii. 19
46
56
ix. 6
39
x. 18
43
77
80
57
141
390
325
190
262
262
420
92
'25
417
32
104
'7
240
32
170
417
49
106
64
360
229
302
371
339
304
32
282
44
199
326
5
8
324
326
106
324
37
330
"7
325
172
391
119
47
14
35
399
333
24
228, 235
250, 414
334
284
244
'73
45
3^3
237
97
239
339
207
203
244
120
35
35
228, 332
. 48, 293
. . 18
. . 159
• .. 97
27
'73
XI. 3, 4 .... 413
16 27
42 239
xii. 24 250
xiii. 19 .... 187
. 35 • ■ 191, 193
xiv. 2 326
12 .... 274
21 .... 47
27 285
29 187
30. . . 228, 332
XV. 13 190
•5 38
16 .... 113
xvi. 4 • • • . . 187
5, 6 .... 26
II 228
12. ... 27
15 239
33. . . 403. 414
xvii. 10 . . . .414
19 .... 228
xviii. 23 . ... 293
36 .... 41
xix. 9 . . . . 35
12. ... 27
37. . . . 228
XX. 5 ... . 37
22 307
23 • • • . 3«3
29 7 1
xxi. 14 227
•5 '91
16 191
'8 327
Acts 1. 3 97
" 332
'5 366
ii. 13
17 . . . .152
24 142
37 62
iii. 6 . . . .88, 309
12 . . . 56,212
22, 23. . . . 312
24 36
iv. 13 H
32 88, 125, 140
32, 35 • • • • 32
■v. 15 . . . .29, 315
vi. 7 '25
2 13
3 . . . . 364, 366
'5 316
vii. 5 275
41 275
viii. 3 75
ix. 26 129
X. 4 374
34, 35 • • • • 45
xii. 5 281
25 13
xiii. 2 314
12 23
xiv. 13 288
13, 14 . . . 212
'5 56
xvi. 14 88
17 '70
30 62
xvii. 28 57
31 208
INDEX OF TEXTS.
437
.34. .
xviii. 3 . .
lo. •
24.. .
26. .
29. .
xix. 12 . .
18. .
19. .
23—41
XX. 34 . .
xxi. 9 . . .
xxvi. 2 . .
28, 29
xxviii. 3, 5
20 .
Rom. i. 8 . . .
10, II, I
26. . .
28. . .
11. 5. . .
IV. 3. . .
V. 3 . . .
4 • • •
10. . .
20 . . .
21 . . .
vi. 3—5 •
7 ■ ■ •
8. . .
9, 10 .
16 . .
19 . .
vii. 14 . .
viii. 8, 9 .
II..
23- •
24 .
27. .
32. .
38..
39- •
jx. 3 . .147
5 . . .
20 . .
15 .
X. I . . .
13 •
XI. I, 2, II
13 • •
14 . .
26 . .
29 •
xii. I . .
4-8.
14. .
15. .
20 . .
21 .
xiii. I, 3, 4
3 • •
11 .
14 .
xiv. 1,2.
10 . .
12 .
15 . .
21 .
XV. 3 . .
8 . .
»9-
21 .
25-
29
22
60
20^
96
8s
290
59
23
337
385
23
13
314
I
377
279
248
•52
199
200
75
197
281
343
154
320
208
291
273
321
12
159
52
245
240
331
307
283
138
307
256
252
327
322
37
12
190
129
198
114
172
280
198
4
36
171
198
312
8
419
169
304
198
269
96
353
49
336
76
413
III
•25
116
75
141
45
!. 75
36
259
30. . .
419
XVl, 2 . . . .
• • 375
4. . . .
. • 339
5- •• •
. • 404
7 . . . .
. . 264
20 . . .
304, 310
I.
Cor. i. 4 , . . .
281
419
9. . . .
II . . .
. 83. 158
17 . . .
286, 385
18 .. . .
. • 414
23, 24. .
414
25 . . . .
413
30 . . . .
114
n. I . . .
385
3 ■■ •
. .
'.38
5 . .. .
286
9 . . .
• 274
282, 290
11 .
173. 203
II, 12 .
• • 37
14 . .
• . .414
16 . .
. . . 36
111. I . .
. . I
I, 2 . .
. . 2
2 . .
• . 3"
4 . .
. . 319
5.6.
• • 55
6 . .
• • 25
7 . . .
354, 406
9 ■ .
■ 55. 336
10. .
• • 5'
'3- •
. . ICX)
18. .
• • 149
22. .
• . 44
22, 23
. . .151
iv. 3 — 6
. . 2
4 . .
• ■ 236
6 . .
• • 177
7 ■ •
. . . 56
8. . .
. I. 384
10 . . .
• 95. 384
II . 32
, 120, 122
»5
. . 296
17-
223
263, 272
18 .
. .65
1
18, 21
■ • 7. 375
'9 ■
271
21 .
• ■ 375
V. I . .
. 215
2 . . .
• 2, 35 «
3 • •
. . 298
4 • • •
298, 323
5 ■
298, 352
6 . 297
298. 352
12 . .
144,413
VI. 2 . .
. . 58
3- •
59
7 •
. .389
7.8-
• • 149
9. . .
• 49. 93
9. »o
. . 223
10 .
• • 93
11 .
. . 419
12 .
• 413
»3-
75. '32
16. .
352.411
18. .
• 352
19, 20.
• • 57
20. .
. . . 149
Vll. I . .
. . 2
1
2 . .
. 389
IX
4-
5 ■
8 .
9. I
12
23
25
28
28,
35
2 .
9 •
12 .
13-
'5
106,
32
197
389
106
389
420
96
389
1 10
217
■ • • 389
2, 296, 306
352
392
259
. . • I94>
360, 387,405
18.. . . 193
387. 405
24 175
25 339
27 76
x. 12 231
'5 153
24 197
32 149
33 »4i
xi. 4 71
14 222
14. 15 • • '75
16 . . 149, 223
22 221
30 324
31 349
32. ..85,90
33-
xii. 4 .
7 ■
II
27
xiu. 3
9
12
xiv.
XV. 8
7
26, 29
29. .
33- ■
lo
22
3« •
34 . •
40 .
51
53 •
xvi. 5 . .
6
7
8 .
8,9
10 .
lO, I
11 .
12 .
«5 •
II. Cor. i. 5 . .
8. . .
9. . .
11 .
12 . .
•3 •
17 . .
18 . .
223
. . 114
. . 168
■ • 4'9
109, 150
. . 148
35
H3
30'. 328
219
7
186
• • ■ 223
59. ''9
56,194,380
• • • • 327
• -5^
271
394
416
327
35
329
288
288
295
272
278
272
78
272
387
7
. 8, 402
300, 305
. . 32«
. ■ 254
. 296
. . 386
261, 391
• • 39'
11
iii
IV
22 . .
23 • •
4- .
5- •
5.6
7- .
8. .
II . .
'3
16. .
'7 .
. I . .
3- ■
6. .
7- •
10 ,
18 .
. 2 . ,
. 3'9
. . 409
■ • -35°
, . . 286
. 271
. . 231
. . . 87
. . . 226
358. 363
• ■ • 305
■ • • 305
375. 408
■ • ■ 3'5
3'5. 342
• • 313
20 ■
7 •
10.
'5-
3 •
4 .
7 •
12.
14.
20
21 .
■ • • 3'9
... 386
• • • 35
... 342
... 342
• • -334
■ ■ ■ 330
• ■ • 33'
... 31
. 305,408
• • 336
. 344. 362
25, 228
VI. 4, 5, 10
10 . .
vii. 2 . .
6. . .
7. . .
II..
15 . 271
viii. I . .
6 . .
9 • •
10 . .
16, 22
23- •
ix. 2 . . .
4 . ■ •
5. '3 ■
I, 2 . .
5
342
38
271
300
343
2
.363
300
367
X.
369
300
300
271
39'
260
417
... 52
6. . . 386, 4'7
7 3'9
10 . 59,213
272, 412
xi. I . . . 33'. 399
3 . . . 347, 404
6 272
8 ... 146
362, 377
8, 9 . . . .122
10 405
■ 405
272, 405
• • 347
• • '5^
■ ■ 92
■ • 394
11 . .
12. . .
13. .
14. '5 •
15. .
16—18
17. . .
20.
21 . . .
24, 25 .
27. . .
28. . .
29. .
30. 32 •
32. .
33'. 399
. . 121
• • 33'
• • 75
340
'93
30
399
4.j8
INDEX OF TEXTS.
xii. 2 381
4- . "4, 339
6 321
7 • ■ • 279. 321
7—9 ... 289
8 413
9 . . . 279,
320, 321
10 . . 30.413
11 . . 380,419
12, 13. . . 7
12 . .119, 380
15 296, 343
18 . . . . 300
19 .... 305
20 . . 294,
305
21 . . . 60,
295,384,412
xiii. 2 294
3- • 7.276,355
5 163
7 414
14 .... 114
Galat. i. i — 3 272
8 158
ii- 6 234
8 171
9 234
iii. 13 . . . 228, 334
28. . . .71, 248
iv. 13, 14. . . . 30
14 339
15 • • • 339.343
19 343
26 333
V. 2 . . . . 223, 375
4 158
10 . . . 227, 247
vi. 5 267
8 256
H 309
Ephes. i. 14 . . . .1, 289
ii. 8 3
10 3x4
15 "4
iii- 8 35
10 34
14 343
iv. 5 51
II, 12 ... 44
14 226
17 83
V. I 74
4 41
23 151
25. 33 • • • 105
vi. I — 4 . . . .154
2, 3 . . . .285
12 237
21, 22 . . . 278
Philip, i. 7 343
12, 14. . . . 338
29 200
ii. 6 — 9 .... 238
7 16
8 334
10 189
12 . . . 77, 165
15 21
21 283
22 . . . 263,272
27 413
iii. 2 158
4 391
4—7- . • -211
6 45
19 . . . 96, 207
20 . . . 353, 291
21 . 239,249,332
iv. I 343
4 86
5 336
6 6
7 373
15 387
16. . . 362, 387
17 373
Colos. i. 2 418
6 223
24 . . . .81, 274
ii. 1,2 343
15 •
111. 3 .
4 ■
6,7
10.
I. Thess. i. 6, 8
142, 228
353
43
83
53
357
223
343
343
337
356
111. 2, 3 .
5- •
8. .
iv. 4, 5 .
14 •
18 .
V. II .
14 ■
20, 21
II. Thess. i. 9 . .
ii. 8 . .
iii. 14 .
9 •
ii. 7, :
9-
14
19 197. 343.
352
. . 278
. . 278
• • 352
• • 83
. . 276
• • 51
• • 51
• ■ 199
. . 172
49, 345
• ■ 302
90,
199
• • 94
. . 381
• • 231
. .129
199, 281
I. Tim. i. 9
13 •
12,13
13.16
ii. I . . .
6 29
9 154
iii. 7 90
iv. 2 158
13, 14 . . . 172
14 150
V. 6 . . . . 162, 242
17 . • 13.172,186
23 413
vi. I, 2 . . . . 109
1—4. ... 154
6 309
8 . 76,97,212,
309, J53. 390
9 • -76, 247, 389
10 . 137,184,
12 . .
II. Tim. i. 3. . .
4. . .
6. . .
ii. 4 .
9. ■
10. .
II .
12. .
17. .
24, 25
iv. 5 . .
Titus, i. 4 . . .
iii. 5 . . .
Philemon i , .
9 • ■
Hebrews i. 2 . .
iv. 7 .
12 .
13.
vi. I . .
9. •
9, II
vii. 12 .
viii. 13.
X. 5—7
31 •
34 .
37 •
xi. I .
24—
25-
26.
xii. 4 .
12 .
14-
xiii. 4 .
'7
James iv. 6 . . .
I. Peter ii. 1 1 . .
22 . .
iii. 6 . .
15 •
iv. 18 .
Revela. iii. 20 -
247. 346, 389
184
45
343
171
257
75
293.
26
69.
197
322
8
226
198
171
343
332
343
375
3S
231
61
354
44
44
347
312
87
312
50
356
343
203
5
352
147
138
231
49
323
353
4
56
332
154
14
51
163
Bll
t »■-, .
MAR 1 8 1982
PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET
BR
A Select library of the Nicene
60
and post-Nicene fathers of
s^6
the Christian church
1886
V.12
— .
cop. 2
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J
IZ
■WMMBIWIllH
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